《还源篇阐微》

Taisu admired the true methods of Daoism. He traveled through famous mountains and scenic sites and sought out teachers to learn the correct methods, with a single-minded wish to aid the world and help others. He concentrated on upholding the "Three" (san, a key visualization technique in Daoist practice), and he placed particular emphasis on nourishing life. He held that learning to become an immortal was in fact easy, and that the difficulty lay in people's unwillingness to put in the effort. Detaching from worldly dust was not hard, but people found it difficult to accomplish, which was truly regrettable. The ancients said: "Clouds of delusion conceal the moon of wisdom; winds of karmic activity stir the sea of meditative concentration."

In the past, Taisu met his teacher, the Perfected Zhang of Ziyang, at a post station. Zhang gave him only a brief hint of half a sentence, but Taisu soon verified its efficacy for himself. He thereby understood that the way of the immortals could be learned, and he rejoiced inwardly. Later, when the golden fluid had joined and congealed and the sacred embryo practice was complete, Taisu wrote the Huanyuan pian (Returning to the Source), eighty-one chapters, each in four lines of five characters, and passed it on to later students in the hope that they would soon grasp the essential secrets of cultivating the Dao. Do not wait until old age to discover that your qi has been exhausted and your jing is insufficient. You should awaken quickly and resolutely, seek out an enlightened master, pursue the Great Dao, cultivate the Golden Elixir, and together enter the ranks of the immortals, transforming and ascending to the heavens. This is Taisu's aspiration.

Those who cultivate the Golden Elixir (Jindan) must understand that the "winter solstice" mentioned in the classics does not fall at the zi hour, and that "bathing" (muyu) does not refer to the mao or you hours. Here, "mercury" (gǒng) and "lead" (qiān) are alchemical terms, not bodily substances such as nasal mucus, saliva, semen, bodily fluids, qi, or blood. "Seven returns" means returning to the root, and "nine reversions" means returning to the origin. Metal essence and wood fluid meet when they encounter "earth." Likewise, the so-called dragon and tiger, horse and ox are not physical images.

The late master's Wuzhen Pian (Awakening to Reality) says that the key to the Golden Elixir lies in the "divine water and flowery pond" (shenshui huachi), an internal alchemy term referring to the inner source needed for the work, namely lead and mercury. If one knows where the lead comes from, one can know where the mercury is produced. Knowing lead and mercury, one understands the divine water and flowery pond, and understanding these, one can refine the Golden Elixir.

The work of the Golden Elixir can be completed in a moment. It should not be bound by the nine-year or three-year limits, nor should one rigidly apply it according to the year, month, day, and hour. Zhongli Quan's saying, "The four elements of the whole body all belong to yin," means that the four elements constituting the body are all yin. Therefore, one should not search only throughout the body, but should seek the single point of yang essence within it. However, the orifice where this yang essence resides cannot be found by ordinary people through guesswork. This orifice is the "mysterious female gate" (xuanpin zhi men), an internal alchemy term for the gateway where yin and yang meet and generate life. It is what is called the divine water and flowery pond.

Once these matters are understood, one can take the proper measures, cause yin and yang to join, and proceed to refining. Afterward come bathing, the separation of the embryo, and finally nurturing. Once the elixir is complete, how could one not distinguish its source, master its measure, and recognize its timing?

I, Shi Tai, received transmission from my teacher and came to know that this body can be free from death and that the Golden Elixir can surely be completed. Now that I have undertaken this great matter, I set down these principles for those who come after to learn the way of the immortals.

Shi Tai of Xinglin also wrote this preface.

The Huanyuan Pian (Returning to the Source) has eighty-one sections and was written by the Song-dynasty master Shi Xinglin (Perfected Shi of the Apricot Grove). Xinglin studied under the Perfected Zhang Ziyang and is regarded as the second patriarch of the Southern Lineage (Nan Zong), a branch of Daoist internal alchemy (neidan). Moved by pity for people who read scripture and seek the Dao yet do not understand themselves or know how to turn inward, he composed this text to set out, again and again, the method of returning to origin and source.

To practice the Way of Returning to the Source, one must first hold to a upright intention. In ordinary human relations and daily life, one constantly restrains anger and curbs desire, remains genuine and free of deceit, and disciplines conduct by the rules of ritual. This is called lianji (refining the self, or refining one's nature and mind).

Next, one works quietly and in secret, washing away distracting thoughts and dissolving attachments, so as to open the channels and gates of the body, including the Governing Vessel (dumai) and the Conception Vessel (renmai). Then, through cautious solitude and the gathering of the mind-heart, one brings the intention to a state of stillness and depth. This is called zhuji (laying the foundation for inner alchemy).

When practiced in this way, a spark of true yang vital energy naturally arises from the body, and a spark of true yin essence naturally appears in the heart. As these two merge and condense, they form the root sprout of the elixir, which is called the dantou (the head of the elixir). From this point on, the heart naturally remains sincere and upright, and the qi naturally circulates. After a long time, the heart dwells within itself without showing outwardly, and the qi moves within the qi so that it is hard to detect. At rest, one is empty and clear; in motion, one is straight and true; the breath is fresh and the spirit is lucid. This is called wanti (the completion of the body).

Advancing further, one reaches a state in which past, present, and future are penetrated as one, all entanglements are clarified, and the six roots of eye, ear, nose, tongue, body, and mind are pure, while the heart-mind is open and luminous. If this state can be sustained for a long time without violating it, the "medicines" (the internal essentials, such as jing and qi, which inner alchemy practice calls by this name) will also continually arise. By always taking purity and naturalness as the guiding principle, one returns to origin and source and unites with the Dao in truth. This is called Quanzhen (Complete Perfection).

These are roughly the essentials of Golden Elixir (jindan) cultivation. Above all, however, one must first understand a single crucial gate within the body before beginning the practice.

"One Orifice" (yi qiao) is the window through which spirit (shen) enters and exits, and it is the root of nature and life (xingming). When people chase after trivial branches, spirit and qi (qi) scatter through the seven orifices. When they return to the root, these gather into the One Orifice. Those who can constantly use the mind to govern the whole body understand how to exhaust principle and fully realize their nature. Those who can constantly have the whole body contain the mind reach the root of life and fully realize their nature.

The mind and body are where nature and life are lodged, so nature and life are the foundation of body and mind. Essence (jing) and qi are the functions of body and mind, and body and mind are where spirit and qi gather and are stored and nourished. Therefore, when one can use the mind to govern the qi within the body, spirit returns to the Celestial Valley (the place in the head where the divine spirit dwells), and one exhausts principle and fully realizes one's nature. When one can use the body to contain the spirit within the mind, qi returns to the Crimson Palace (the location of the heart), and one fully realizes one's nature and brings life to completion.

When principle is exhausted, desire becomes pure, and when nature is fully manifested, emotions recede. When desire is pure and emotions have receded, the mind has no other disturbance. One rests securely in the root of life, and then perceives the One Orifice suddenly open. This is called "opening the gate" (kaiguan). To experience its emptiness and stillness, which never runs dry, and its movement, which is ever renewing and naturally responds to circumstances, is what the Book of Documents means when it says: "The mind of the Dao is subtle. Only by being pure and singular can one sincerely hold fast to the Mean."

This is also what the Dao De Jing describes: "The valley spirit never dies; this is called the mysterious female. The gate of the mysterious female is the root of Heaven and Earth." The valley spirit is never exhausted, and it is called the mysterious female. The gate of the mysterious female is the origin of all things under Heaven and Earth. Having returned to the root, one has restored the source of life, and restoring the source is the "Returning Elixir" (huandan), the state of returning to origin in internal alchemy (neidan).

Can a person trace the ever-changing phenomena before them back to their origin, and so return to the primal state of vital energy (yuanqi) received at birth? If one returns to this original source, the Valley Spirit (gushen), the subtle and unfathomable primordial spirit (yuanshen) within the body, can endure without perishing. By carefully guarding the original root, one preserves the final result, and the Golden Elixir (jindan) will surely be completed.

I was fortunate to receive this treatise from my late master, Taixu Weng, who also explained the essentials of supreme-grade qian and gong (lead and mercury), the union of yin and yang, mind and body, in neidan (internal alchemy) practice. I have contemplated it in stillness and have not dared to add my own commentary. Only when my master's single remark awakened me did I suddenly understand. The method of returning to the source lies in the sequence of this text. From gathering medicine (caiyao), mating (jiaohe), congealing (ningjie), refining (pengliàn), and bathing (muyu), through dividing the embryo (fentai), nourishing (wenyang), completing the elixir (dancheng), and sloughing off the mortal form (tuohua), each oral formula repeatedly explains the Dao (the Way) of returning to origin, moving from the most subtle points outward to the broadest. One who cultivates accordingly may enter deeply into the realm of sages and worthies, or climb the steps toward the state of immortals and buddhas. Now that the conditions have matured, I respectfully follow my master's intent and, in accordance with the scripture, elucidate its subtle points. I have had my grandnephew Yang Lin record the following.

Lead and mercury coalesce into a true form, and yin and yang unite to form Taiyuan (the primordial vital energy).

My master said: "Lead refers to the body, and mercury refers to the mind. When the two converge in primordial qi, this is the supreme-grade Dao of the elixir."

Here is the translation.

In my view, before a person is born, when the breath is first received, a single cavity (qiao) forms first, containing jing (essence), qi (vital energy), and shen (spirit). These three merge into one, and within it they billow and transform, gradually growing. When the fetus has matured after ten months of gestation, the infant falls to the ground with a single cry, and the Yuan Qiao (the fundamental gateway inherent from birth) immediately opens, connecting with the seven orifices. Breathing then begins.

At this point, three valleys exist within the body. The upper valley is called the Heavenly Valley, which is Ni Wan (the cerebral region within the head) and is where shen is stored. The middle valley is called the Responsive Valley, which is Jiang Gong (the region within the chest) and is where qi is stored. The lower valley is called the Void Valley, which is Guanyuan (an acupoint in the lower abdomen) and later became the place where jing is stored.

At this stage, Yuan Jing (primordial essence) has already spread throughout the body and circulates within it. Yuan Qi (primordial qi) gathers in the middle valley, Jiang Gong, becoming the foundation on which life depends. Yuan Shen (primordial spirit) rises to the upper valley, Ni Wan, becoming the place where the heart-nature rests. Subsequently, when Yuan Qi stirs, it generates Yang, which begins to flow down to the lower valley, Guanyuan, and becomes jing. For this reason Guanyuan is also called the Qi Sea. Yet the jing here is still Yuan Jing, which, moving with the qi, frequently circulates throughout the whole body. Whenever body and mind reach deep stillness, the seven orifices again merge into a single orifice, and a trace of True Yang qi arises within the body and faces upward toward Yuan Shen. Daoist alchemy calls this True Lead, and therefore the master takes the body as "lead."

When Yuan Shen becomes still and settled, Yin arises, and this Yin qi also spreads into the middle valley, Jiang Gong, becoming qi. For this reason Jiang Gong is also called the Shen Chamber. Yet the qi here is still Yuan Qi, which condenses together with shen and constantly produces fluids to nourish the heart-mind. Whenever Yang qi stirs, a single orifice is about to open into the seven orifices, and from the heart there first flows a trace of True Yin essence, which meets the Yang qi. Daoist alchemy calls this True Mercury, and therefore the master takes the heart as "mercury."

When lead qi receives the essence of mercury, it can circulate and move, allowing the body to grow to completion, which is why it is said that "lead and mercury form the true body." When Yin essence joins with Yang qi and rises upward to reach its goal, Yuan Shen condenses, which is why it is said that "Yin and Yang knot the Supreme Origin (Tai Yuan)."

"Lead" here refers to the Qi within the body, and "mercury" to the Jing in the heart. They are the forms that the Yang spirit (yangshen) of Prior Heaven (xiantian) and the Yin essence (yinjing) take after falling into Later Heaven (houtian), much as the Kan and Li hexagrams still conceal the Qian and Kun of Prior Heaven. "Yin" refers to the Qi in the lower Dantian (a term of cultivation practice, also called the "Sea"). When Yang Qi moves upward, the Yuanshen (Primordial Spirit) condenses, and so it is called "Yin and Yang join to form the Great Origin" (Yin-Yang jie taiyuan).

"Lead" refers to the Qi in the body and "mercury" to the Jing in the heart. They may also be understood as the Yang spirit of Prior Heaven and the Yin essence after falling into Later Heaven, just as Kan and Li contain Qian and Kun within them. Here "Yin" refers to the Qi in the lower Dantian, and "Yang" to the Shen in the inner chamber (neishi). The passage describes how the lead Qi and mercury Jing of Later Heaven return to Prior Heaven, as Later Heaven's Li and Kan return to Qian and Kun. The key to practice is to invert Kan and Li, so that Later Heaven returns to Prior Heaven: Shen is stored in the heart, symbolizing Qian, and Qi attaches to the body, symbolizing Kun. Kun can bear and transform the myriad things, so it is called "body" (ti). Qian is the root from which the myriad things begin, so it is called "origin" (yuan). The so-called "true body" (zhenti) means that the body has not yet dispersed and still holds the body of True Oneness (Zhenyi). The so-called "Great Origin" (dayuan) means that the original source has not yet scattered and still possesses the origin of Taiji (Supreme Ultimate). These are all formed and condensed naturally at birth, not produced by later human effort.

This chapter opens by stating the root of cultivation: the body formed by condensed Jing and Qi is where the yuanming (primordial life-destiny) is entrusted, and the heart in which Shen and Qi condense is where the yuanxing (primordial nature) is entrusted. When body and heart are both complete, nature and life are whole, and as Jing and Qi grow ever more sufficient, the "medicine" (yao) and "fire" (huo) needed for alchemy are also present. One need only return oneself to True Oneness day by day. The phrase "Dan zhi xing er ba, bian ke lian jin dan" means that whoever knows and practices the "Two-Eight" method can refine the Golden Elixir (Jindan).

Having obtained this body and mind, along with this nature and life, the shen (spirit) relies on the heart and belongs to the Qian hexagram, while qi relies on the body and belongs to the Kun hexagram. If one can always maintain stillness and purity, so that the seven orifices (the eyes, ears, nose, mouth, and other openings through which one perceives the outside world) constantly return to a single orifice, then one remains like an already-formed Taiji (Supreme Ultimate). The innate nature loses not the slightest bit and stays whole, like a tangible Golden Elixir (jindan). Once one returns to emptiness and stillness and unites with the Dao, one can accord with the true primal qi (zhenyuan). Why, then, would one need to cultivate with effort in order to restore the original nature and life?

The problem is that after birth, the seven orifices each open and become sensitive, and they cannot regularly return to a single orifice. The original chaotic, undifferentiated state is thereby broken, and discriminating cognition arises. Cognition in turn gradually hardens into a consciousness that clings to distinctions. From then on, the heart is stirred by external things and gives rise to likes and dislikes, and the body, in contact with external things, gives rise to joy and anger.

The jing and qi within the heart are lured by external things and are no longer governed by the innate nature. They constantly chase outward and cannot nourish the interior. The nature thus loses its anchor and sinks. The primordial spirit (yuanshen), originally symbolized by the Qian hexagram, now becomes the Li hexagram, hollow in the middle.

The qi within the body is disturbed by yinjing (yin essence, the substance tied to form and desire), and no longer circulates according to the regular course of innate life. It constantly disperses outward and cannot fill the body. The primordial life-destiny (yuanming) thus loses its anchor and declines day by day. The primordial qi (yuanqi), originally symbolized by the Kun hexagram, now becomes the Kan hexagram, solid in the middle.

The primordial spirit was originally full, yet because it is constantly pulled along by the movements of qi, it grows emptier day by day. The primordial qi was originally empty and numinous, yet because it continually leaks away as jing, it turns into something solid. In the end, the empty becomes ever emptier and the solid loses its original substance, so that a person suffers aging, illness, death, and other afflictions. This is not because the source was flawed to begin with. It is the malady that results from abandoning the root for the branches and letting the source drain away.

When the spirit loses its original, true state, the heart turns into the Li (Fire) hexagram. When qi loses its original, empty and still state, the body turns into the Kan (Water) hexagram. Thus, the single point of yang within the Houtian (Later Heaven) Kan body, the body bound by form, is the Xiantian (Prior Heaven) Yuanqi, or original qi. According to the hexagram image, it is like fire within water, so it is called "yang qi." The single point of yin within the Houtian Li heart is the Xiantian Yuanshen, or original spirit. According to the hexagram image, it is like water within fire, so it is called "yin jing" (yin essence).

The so-called "Two-Eight" (èrbā) is explained by the numbers within the hexagram images. Kan water is water already formed, with the number Earth Six. The fire within water is fire only just born, with the number Earth Two. Six and two both belong to Earth, and together they form "Earth Eight," which refers to the original qi of the Xiantian manifesting from the body and is figured as lead. Li fire is fire already formed, with the number Heaven Seven. The water within fire is water only just born, with the number Heaven One. Seven and one both belong to Heaven, and together they form "Heaven Eight," which refers to the original spirit of the Xiantian manifesting from the heart and is figured as mercury. Therefore, whenever one speaks of medicinal materials and fire timing (huohou), one must say "Two-Eight," and no other numbers may be used to express it.

What is called "practicing the two-eight" is the Way the teacher described as "timely convergence of the origin" (shi hui yuan). In practice, one need only follow what is quiet, still, and natural.

Now that the practice handed down to later generations is known to have flaws, anyone who wishes to return to the source must first discipline anger and restrain desire. Without this, there is no place to begin. Once desire is restrained and anger has subsided, the "two-eight" may be allowed to join and operate together. Shen (spirit) is fire, and Qi (vital energy) is the medicine. The "medicine" gathered in this process is still the post-heaven yin essence (Jing) and yang qi, while the "fire" used to refine the medicine belongs to prior heaven. Shen belongs to yang, and qi belongs to yin. As long as one understands how to use shen to govern qi, that is, to use fire to refine the medicine, one can complete the Great Returning Golden Elixir of the Golden Liquid (a term in neidan, or internal alchemy, for the elixir).

The term "refining" (lian) also carries the sense of guarding against deviation and protecting with care, and in practice one must likewise remain quiet and natural. The yang qi in the body now begins to return from its lodging place, Xugu, "Empty Valley" (the point where yang qi first returns, as the text describes). If no shen gathers it, one must guard against its dispersal. The yin essence in the body now begins to return from Yinggu, "Responding Valley" (the point where yin essence first returns, as the text describes). If it is not moved with the help of qi, one must guard against its sinking. Ordinary people must first establish stillness and settledness as the root of cultivation before they can obtain true lead and mercury (Qiangong, the internal alchemy terms for the yin and yang essence and qi), which serve as the material for the Way.

When lead and mercury join the primordial qi and condense into one, right thought immediately withdraws and enters a motionless, deep stillness. Within this state, no thought arises from thought. It can condense in an instant, returning to the condition we had at the beginning of our birth.

Does Confucius's statement that "essence (jing) and vital energy (qi) condense to form the myriad things" refer to the real substance formed when lead and mercury, the internal alchemy (neidan) metaphors for Yin-Yang essence and qi, come together? Does Laozi's saying that "there is something that came into being in a state of undifferentiated wholeness" refer to the Supreme Origin (taiyuan), the primordial qi before the myriad things differentiate, which forms when Yin and Yang condense together? And does Master Zhang of Ziyang (Zhang Boduan, a Northern Song Daoist internal alchemist) mean that the key to refining the Golden Elixir (jindan) through Two-Eight (èrbā), the combination of Yin and Yang in internal alchemy, lies in "grasping the root of Kan and Li (the Water and Fire trigrams), and the Three Realms return to one body"?

From this it follows that lead and mercury are Yin and Yang, that Yin and Yang joined as one body are the Supreme Origin, and that the Supreme Origin is the real substance. This real substance, the Supreme Origin, is the root that one possesses innately from Heaven, both one and two at once. When the two are brought together at the right moment, one can return from two to one. In this way, one can suddenly awaken to the understanding.

This first chapter serves as the outline for the entire work. It explains that the body and mind, nature and life (xingming), spirit and qi, as well as the medicinal substances and the fire timing (huohou), are all fully present from the very beginning of life. For this reason, the author patiently sets out the fundamentals of human life so that cultivators may comprehend them from their own experience. The eighty chapters that follow are commentaries on this outline.

Chapters 2 through 8 explain, one by one, the methods of gathering the medicine (caiyao), joining (jiaojie), and cooking and refining (pēnglian). Chapters 9 through 15 present the essential keys for beginning practice. Chapters 16 through 24 explain the critical junctures in cultivation, discussing in detail the cooking and refining, bathing (nourishment and rest), guarding against peril, separating the embryo (fentai), and nurturing the elixir to completion (wenyang). Chapters 25 through 48 restate the central purpose and elaborate on the subtle mysteries of practice, so that readers may dispel their doubts.

Chapters 49 through 68 give a detailed account of how to return the postnatal jing and qi to the prenatal shen, refining them into the Valley Spirit (gushen), the empty, tranquil, and luminously aware primal spirit. From the Valley Spirit one refines the Yang Spirit, and from the Yang Spirit one refines back to the original primordial spirit (yuanshen), which finally returns to the true source of Wuji and becomes a Perfected (zhenren), one who has united with the Dao in truth. The text states the essentials of Golden Elixir (jindan) cultivation plainly and repeatedly enjoins the principle of the ancient sages, "exhaust principle, fully realize nature, and thereby attain destiny," laying out the steps of practice with care.

The final three chapters cite the mental methods transmitted by the ancient sages and once again admonish practitioners that spirit, qi, body and mind, and nature and life must all return to unity, thereby concluding the work. A student whose inner refinement is deeply accomplished, who concentrates the qi and steadies the spirit, and who holds fast to the unclouded right mindfulness of luminous awareness, will find in this text a method that is both concise and practicable, and can proceed step by step along the Way.

Mercury is the marrow of the Azure Dragon (Qinglong), and lead is the fat of the White Tiger (Baihu).

The yin essence (jing) that flows from the heart originally issues from the cleft at the root of one's nature, and it is called "the marrow of the Azure Dragon." Practitioners of internal alchemy (neidan) use the Azure Dragon as an image for the ethereal soul (hun). In the Prior Heaven (xiantian) arrangement of the trigrams, the hun belongs to Li and resides in the east, which is why Zhang Boduan calls it "the wood of the eastern hun." The Prior Heaven hun is concealed within the trigram Qian and has not yet stirred. In the Later Heaven (houtian) arrangement, the central line of Qian becomes empty and it turns into Li. Li occupies the south and belongs to fire, so Zhang Boduan also calls it "the fire of the southern shen." The hun is stored in the liver, and though its direction remains east, its trigram has become Zhen, which signifies movement and is prone to giving rise to anger. The function of the hun, relying on the heart, becomes shen (spirit), and the heart is the dwelling place of the shen. The yin essence now flowing from the heart has its source in the original qi of the Prior Heaven and is called mercury. Earlier it was described as "water within fire," which in substance is the essence of wood. It is therefore called "the marrow of the Azure Dragon," meaning that it must be refined and prepared through alchemical processing.

The yang qi within the body was originally drawn from the root of life. It is called "the fat of the White Tiger." Practitioners of internal alchemy use the White Tiger as an image for the corporeal soul (po). In the Prior Heaven arrangement of the trigrams, the po belongs to Kan and resides in the west, which is why Zhang Boduan calls it "the metal of the western po." The Prior Heaven po is concealed within the trigram Kun and has not yet appeared. In the Later Heaven arrangement, the central line of Kun becomes solid and it turns into Kan. Kan occupies the north and belongs to water, so Zhang Boduan also calls it "the water of the northern jing." The po is stored in the lungs, and though its direction remains west, its trigram has become Dui, which signifies pleasure and harmony and also carries a gentle, yielding quality. The function of the po, relying on the body, becomes jing (essence), and the body is the place where jing gathers. The yang qi now rising within the body has its source in the original metal qi of the Prior Heaven and is called lead. Earlier it was described as "fire within water," which in substance is the essence of metal. It is therefore called "the fat of the White Tiger," meaning that it must be smelted and refined.

These are gathered and placed into the cauldron, and during the refining one must understand the proper timing.

This passage speaks of the moment when jing (essence) and qi have just begun to stir, which is also the right time for refining them (caolian). The method is simply to draw the two together naturally, unite them, and gather them into the ding (cauldron). Here "ding" is a term of neidan (internal alchemy) for the place within the body where jing and qi are condensed and refined, not a physical vessel. When jing and qi gather into the cauldron and mix and congeal, Kan (Water) turns from its central emptiness back to Kun (Earth), and Li (Fire) turns from its central fullness back to Qian (Heaven). As jing and qi condense in the cauldron, Qian and Kun merge and return to the Taiji (Supreme Ultimate). This is called the dantou (elixir head). Zhang Boduan called it the zhenzhongzi (true seed).

"Gui" means to store away. "Ding" is the authentic transmission of the Dao of the Yi (Changes). The ding that the alchemists speak of has no visible shape. It lies at the exact center of our body, at the middle of heaven, earth, and the four directions. When the ancients said that "there is a true golden ding in the middle," they did not mean something that can be fixed to one particular location. The Yijing says: "The ding: the junzi (exemplary person) thereby rectifies their position and fixes their life-mandate (ming)." This means that the junzi sets their own position in right order and settles their life.

Here "shi" (the time) refers to the moment when gui (the Tenth Heavenly Stem, associated with Water) begins to stir. This is the huozi shi (living Zi hour), an internal alchemy term for the moment when yang qi first moves within stillness. If one has not yet grasped this, one may first sit upright and practice entering stillness. When stillness reaches its utmost and movement begins, this is the moment of gui's birth. At that time one must quickly gather right mindfulness and store it in a deep, quiet place, and use this as the basis of refining. A single turn of thought and it is no longer right mindfulness, so one must never seek anything outwardly.

In sum, the yang qi within Kan is the zhen qian (true lead), and the yin essence within Li is the zhen gong (true mercury). Kan and Li are the source from which lead and mercury arise, and lead and mercury are produced from within one's own mind and body. The functioning of mind and body appears as jing and qi, and the root of jing and qi is xing (nature) and ming (life). Kan draws out its yang qi and returns to Kun; Li fills its emptiness and returns to Qian. Jing and qi are what is called lead and mercury here: qi is yuanqi (primordial qi), and jing can transform into shen (spirit). When shen and qi respond to each other, Kan and Li return to Kun and Qian. When they wondrously merge and condense, Qian and Kun blend into a single Taiji. From then on yin and yang, motion and stillness generate one another, firmly bound and not separable, harmoniously balanced and hard to tell apart, returning to pure unity without interruption. Is refining in this way not the utmost in simplicity and ease?

The Maiden Chànǚ (referring to true mercury) rides the lead Tiger, while the Golden Old Man Jīnwēng (referring to true lead) straddles the mercury Dragon. Here the "tiger" stands for the body and the "dragon" for the mind. Zhang Zi said, "When the mind is unrestrained, it is like a dragon; when the body is fierce and strong, it is like a tiger." The words "ride" and "straddle" express the situation in which mind and body mutually govern each other.

Once the two medicinals are placed into the cauldron (dǐng), yin essence (yīn jīng) naturally governs yang qi, and yang qi in turn governs yin essence, until they merge into a single whole that can no longer be told apart. However, if the mind is even slightly unsettled at this stage, the spirit (shén) will scatter outward once more, and the newly formed elixir nucleus (dān tóu) will dissipate. For this reason, the following passage specifically instructs the practitioner to first clarify the correct command (zhèng lìng).

Jiǎ belongs to Wood and here stands for nature (xìng); Gēng belongs to Metal and stands for emotion (qíng). To "clarify the correct command" means first to understand clearly and to establish a upright, impartial directive. Kong Zi said, "To be upright and to hold to what is correct is what is called the correct command." Bai Zi said, "Where a thought first arises is the Mysterious Female (xuán pìn), the gate through which all things are generated and transformed, as Daoists describe it." The Commentary on the Kun Hexagram (Kūn Guà Wényán) says, "The gentleman uses reverence to rectify the inner mind." All of these passages show that in cultivation one must first rectify the thoughts of the mind.

Only after the mind's thoughts are rectified can a single furnace of red elixir be refined.

To maintain the correct method, one must understand and practice it in everyday life. When the critical moment arrives, one need only affirm the method, and body and mind will naturally follow its command. This passage concerns the moment when Jing (essence) and Qi (vital energy) first begin to join. At that time the mind-nature must be kept tranquil and the emotions at ease, so that harmony is preserved and nothing scatters. All of this depends on cultivation through reverence, caution, and sincerity practiced over time. Before thought has stirred, one should quickly understand and carry out the method of "upright nurturing" (zhi yang), first gathering the Shen (spirit) into a quiet and hidden place, so that no stray thoughts arise. When Jing condenses into Qi and Qi gives rise to Shen, and when emotion returns to nature (xing) and enters great stillness (da ding), the initial form of the elixir coalesces, and one need not fear that it will leak away. This is what Mencius meant when he said: "Nurture it with uprightness, and do not harm it."

The phrase "one furnace of red" (yi lu hong) is used by alchemists to describe refining work: "one furnace of flame refines the void." This is also what Mencius meant by "fullness that shines forth."

This chapter continues the previous one and explains that the gathering and joining of the medicinal substances depend entirely on regulating the emotions and nature. When nature and emotion are upright, the Shen does not leave its proper seat, and the Qi moves on its own.

In the lines "The snake's Po (corporeal soul) seizes the dragon's marrow; the turtle's Hun (ethereal soul) subdues the tiger's essence," the snake represents the emotions. Emotions often arise as joy from gentle responsiveness, and this function is called Po, so it is called the "snake's Po." The "dragon's marrow" represents the yin essence within the heart. The turtle represents nature. Nature often gives rise to anger when it is stirred, and this function is called Hun, so it is called the "turtle's Hun." The "tiger's essence" represents the yang Qi within the body.

These two lines continue the meaning of the previous chapter. Once the correct command is understood, the emotions recede and return to the origin of nature, and the restless heart, like a dragon, is subdued. When Jing no longer wavers and nature is settled, the root of emotion is severed, and the fierce body, like a tiger, is bound, so that the Qi no longer stagnates.

"Seizing the dragon and subduing the tiger" amounts to nothing more than following what is natural and not forcing anything. The scripture's words, "The tiger is subdued, the dragon is brought low, and the monkey no longer peers through the six gates," may well describe this very state.

Within the Huachi (Florid Pool, the alchemists' term for the place of saliva in the mouth or body) and the Shenshui (divine water, referring to saliva), there arises a jade-like, fatty elixir substance.

Zhang said, "There is nothing else. Simply attaining this is enough. The saying 'the tiger has been subdued, the dragon has descended, and the macaque no longer peers through the six lattice windows' describes just this condition, does it not?"

Within the Huachi (Flowery Pool, a metaphor for the body), the Shenshui (Divine Water, a metaphor for the state in which mind-spirit and vital essence have merged) gives rise to a blossom of jade fat (yuzhi).

Zhang said, "When Lead meets Mercury, it is called 'Huadi' (Flowery Earth). When Mercury enters Lead, it is called 'Shenshui' (Divine Water)."

In my view, Zhang's meaning is this: Lead is a metaphor for the body, and the body is likened to a pool. When Lead meets Mercury, the vital energy (qi) is stirred and radiant, so it is called the "Flowery Pool." Mercury is a metaphor for the heart-mind, which is likened to water. When Mercury enters Lead, the spirit becomes concentrated, so it is called "Divine Water." The union of Lead and Mercury means that the Divine Water enters the Flowery Pool. In essence, this simply means that the spirit returns to the body, and the qi naturally gathers along with it. Once Lead and Mercury have congealed, emotional attachments naturally fade and the nature settles. When the spirit enters the qi, it is like water flowing back into the pool.

The phrase "the birth of jade fat" is a metaphor. It describes a heart-mind that is often clear and at rest, like a flower bud about to open, with its fluids gathering into a blossom that thrives. It is also like jade congealing into a fat-like liquid that gradually becomes firm and dense.

This continues the meaning of the previous chapter. After the two substances join and congeal, the nature and emotions return to rectitude and become single-minded and undivided. For this reason the Dantou (the elixir head, the root from which the alchemical work proceeds) takes form.

White snow falls onto the Qiong Garden (a metaphor for the body), and the yellow sprout grows within the Jade Garden (also a metaphor for the body).

As for "white snow," it means that the body belongs to Kan (Water). In the Kan trigram, the single yang line symbolizes the Qian (Heaven) metal, and therefore its color is white. The formation of Lead within the body is the result of abundant metal qi. When Lead and Mercury unite and transform into Divine Water, which is clear and pure, the image of "snow" arises. "Qiong Garden" is a metaphor for the body.

As for "yellow sprout," it means that the heart belongs to Li (Fire). In the Li trigram, the single yin line symbolizes the Kun (Earth) element, and therefore its color is yellow. The formation of Mercury within the heart is the result of abundant wood sap. When it meets Lead and congeals, it enters the Flowery Pool, where it blends and grows, much like a tender shoot emerging. "Jade Garden" is likewise a metaphor for the body.

"Fei" and "fa" mean that once lead and mercury have joined, the lead, taking in the mercury, rises and pierces upward, as if about to scatter and fill the sky. The mercury, gathered by the lead, then moves downward, as if about to sprout and flourish across the earth. On meeting the lead it coagulates and enters the Huachi (Florid Pool, an internal alchemy term for the place within the body where refining and nourishment occur). There the two blend and nourish each other, and this gives rise to the image of "sprouting." The Jade Garden is also used as a metaphor for the human body.

Regarding "fei" and "fa," one may also put it this way: after lead and mercury unite, one rises and penetrates while the other descends and condenses, as if the living vitality were about to spread over heaven and earth. Master Xue of Zixian said: "Without white snow there is no yellow sprout. White snow is the water of the Shen (spirit) chamber, and yellow sprout is the flower of the Qi (vital energy) pivot." This passage may serve as corroboration. Yet one must not pursue it with a deliberately striving mind.

As long as the image of the reclining crescent (yanyue, the moon tipped back) appears, why would one still seek to refine red lead?

The reclining crescent is the image that appears when the original mysterious orifice (xuanqiao, the subtle gate of internal alchemy practice) transforms. Before the medicine (yaowu) is produced within the body, one should remain pure and guard the interior, returning the seven orifices to a single one. At this time the interior is clear, open, and round like an egg, the stillness of a collected state. When the medicine arises and right mindfulness arrives, the mysterious orifice tilts upward and receives the medicine like a bowl. This is the state that opens just as one is about to move. Viewed from the side, its shape then resembles a reclining crescent. After it receives the medicine and merges with it, it returns to guarding stillness like an egg.

This means that once a thought stirs, it quickly returns to stillness. The mysterious orifice is about to open, yet it gathers back in. If the mind churns because it is stirred by emotion, the mysterious orifice scatters into the seven orifices, and the medicine is lost along with it. For this reason, the reclining crescent is taken as the sign that the medicine has been received. Yet this is only a description in imagery, a naturally occurring state, and there is no concrete form that can be seen.

As for the term "red lead," Master Zhang said: "True lead is born in Kan and functions in the Li palace." This means that true lead arises in the Kan position but acts in the Li palace. The description of its change from black to red refers to this transformation, but in fact there is no color or form.

"Where to refine" means that the spirit has no fixed location or form. This warns the practitioner not to cling to visible forms or deliberate doing. It is close to Mencius's teaching that one "must have an aim in view yet must not force it" (bi you shi yan er wu zheng). One should keep working steadily, but should not presuppose a result or strive for it deliberately.

In general, once the dantou (the root foundation first condensed in internal alchemy, or neidan) is established, the medicinals (yaowu, the essences, qi, and other substances spoken of in cultivation) will constantly arise. So long as I keep my intention upright and hold fast to the correct command, external temptations will not disturb me, and within, I will always be able to receive these transformations. As time passes, qi becomes abundant and spirit full, and the Valley Spirit (gushen, the empty, tranquil, yet luminously aware spirit within the body) naturally becomes replete.

Practitioners at first suffer most from not knowing the key point. Once they understand it, they must then be vigilant to prevent deviation and loss. Before acting, gathering the mind and withdrawing into stillness is essential; to be pure and natural is the marvel. If one gathers the mind beforehand, then when events arise one will not miss the opportune moment, and stray thoughts that arise afterward cannot disturb oneself. Understanding this, the mind can be rectified.

This chapter follows the previous one, explaining that once the dantou is established, the medicinals spoken of in cultivation will continually arise, and the gathering and refining may proceed without interruption. The key is not to turn thoughts over and over in calculation; the interior will naturally receive them, and one must never deliberately contrive to hasten the process. As Zhangzi (Master Zhang) said: "One grain after another, from the minute gradually developing into the manifest." This merely says that accumulation grows ever richer, and the actual condition cannot be likened to any concrete image.

Medicinals open the primordial chaos; the fire-timing (huohou) smelts the vast primordial void (hongmeng).

"Medicinal materials" refers to the substances gathered and obtained, and "fire timing" refers to the management of the flame during refining. Both expressions point to Jing (essence) and Qi (vital energy). "Opening chaos, refining Hongmeng (primordial undifferentiation)" means that Jing and Qi manifest only within stillness and tranquility. At this time the seven orifices (the eyes, ears, nose, mouth, and other openings) return to unity, as if before chaos first opened there were no sign at all, and Jing arises naturally. Then, with a mind of stillness and purity that makes no distinction between inner and outer, as if before Hongmeng had divided and the myriad things had no form, Jing is naturally refined to completion. The medicinal materials emerge from chaos, and the fire is tended as at the very beginning of Hongmeng. This clarifies the earlier statements in the text, such as "correct command" and "crescent moon": the practitioner should apprehend these matters without intention and should not exhaust the mind in conjecture.

"After ten months the embryonic immortal transforms; only then does one know the efficacy of the Nine Revolutions." Over ten months, the embryonic immortal (the spirit-qi gestated in Neidan (internal alchemy) practice) transforms and takes form, and only then does one understand the efficacy of the Nine Revolutions. The "transformation" here is what Bai Zi called "breaking through emptiness to attain completion," which the following text calls "shedding the embryo and transforming into spirit." "Nine Revolutions" means "Nine Returns." Nine is the completed number of Metal, and here it refers to the yang qi within the body being regenerated, not to a literal turning nine times. The medicinal materials arise from non-being, and they must be refined naturally within the undifferentiated state of Hongmeng, as Heaven and Earth transform all things, without speculating about the appearances within. Only when the embryo is complete after three hundred days will one understand the efficacy of drawing in the innate yang qi of the body, as was done at the first condensation of the Golden Elixir.

This is the latter half of Chapter Six, which teaches that the refining that follows the forming of the elixir should not be bound to external signs; the results will be understood in time. The Qi (Tally Classic) says, "Do not seek by observation," which carries the same meaning.

"When the dragon hides its pearl, and the hen is just brooding her egg": the dragon hiding its pearl and the hen brooding its egg are images used to describe the subtle and hard-to-perceive mysteries of the cultivation's openings. "Who would know that when lead and mercury unite, that is the very moment to take the daogui (a measuring spoon for medicinals, here referring to the internal elixir)?" Lead and mercury (the complementary yin and yang qi in internal alchemy) joined together signal the moment to partake of the daogui.

In cultivation, one should be like someone hiding a bright pearl, or a hen intent on hatching her eggs: guard the mind-spirit (xin shen) and do not let it scatter. The Neijing (Inner Landscape) says that when a person knows how to gather the mind-spirit into a single aperture (yi qiao, the one point of concentrated focus in practice), they have grasped the method of entering stillness and guarding the secret. From then on, it is only necessary to keep focus without wavering.

The word shui ("who") has a real meaning. My teacher Taixu Weng, commenting on the Jiutian Xinyin Chanwen (Penitential Text of the Mind-Seal of the Nine Heavens), said: "It cannot be called 'I,' nor can it be called 'other.' Since it cannot be named accurately, we reluctantly call it 'who.'" The word shui appears eleven times in the text, and each instance can be understood in this way.

"Who knows that lead and mercury unite" means only that one hides the mind-spirit in a dim and secret place, guards stillness, and does not distinguish which side is host and which is guest, nor calculate whether the two things have already joined. Only then is there a truly mysterious, seamless union.

Daogui (the knife-and-spoon measure) refers to the two inner alchemical terms wu earth and ji earth. Both carry the number five, and both originally occupy the center. After generation, they each take up residence in Kan and Li. The yang qi within Kan is the essence of wu earth, and the yin qi within Li is the condensation of ji earth. The ancients used "Kan-Li" and "daogui" to illustrate this principle, and earlier Confucian scholars called it the "essence of the two fives" (erwu zhi jing). These expressions show that once the wu within Kan and the ji within Li meet and join, no barrier remains between them. They immediately mingle at the center, which is why the name daogui is used.

The practitioner need only maintain that initial single point of focus. This is the correct method, and it is what the earlier sages called the subtle joining and condensation of the "true of wuji" (wuji zhi zhen) and the "essence of the two fives." The Laozi Changqing Jingjing (Scripture of Constant Stillness) says: "Without form, without feeling, without name, I reluctantly call it 'Dao.'" This is precisely my teacher's explanation of the word shui. It refers to a Dao that, at the right moment, can gather primordial qi (yuanqi) and can be used in cultivation.

Once a thought of distinction and attachment arises, even if the thought was originally upright, it has already fallen into acquired consciousness and quickly turns into anxious calculation. In this way, the Wu and Ji qi, which symbolize Earth, are separated by the wood nature and metal sentiment. The qi belonging to the Water trigram, Wu Earth, flows through the interval between breaths, so the Water Mansion (the inner region symbolizing the kidneys and jing essence) cannot hold onto its root. The jing belonging to the Fire trigram, Ji Earth, leaks into acquired parts such as the bladder, so the Shen Chamber (the place where the Primordial Shen is stored) cannot settle. When water jing and fire shen cannot harmonize with one another, the Four Images (four inner forces that work together in cultivation) cannot be put to use, and how then could lead and mercury join and congeal into the Embryonic Immortal (the symbol of a completed Neidan, or Internal Alchemy)?

Therefore, the practitioner must understand "drinking the Guidao" (yin dao, "drinking the knife-point measure"), the correct method for joining lead and mercury. "Drinking at the right moment" means that when lead and mercury have just begun to stir, that is, when the Heart of Heaven (the mind whose nature is clear and still) gives its first movement within stillness and issues the proper command, this is the moment when the two gather and can be refined. The text says "drink" rather than "use" to draw an analogy with drinking water or soup: whether it is cold or warm, the drinker perceives it directly. In cultivation, too, one must grasp the cooking fire at the point where the mind itself is aware. This is meant to show that even within the wondrous function of the proper command, clear awareness must be maintained, and that the work is always carried out in a stillness that is unbroken and fine.

From this we can see that even within a single brief moment of practice, the refining is already contained. The joining happens in the instant that a thought arises; the refining is subtle and inward, and it requires a short interval before it can be made firm. The joining arises naturally, but only refining can cause it to congeal. Before the joining, one need only apply effort in what appears to be non-effort, sitting upright and settling into concentration, waiting for and gathering the medicinal substances. Once the medicinal substances begin to stir, one must achieve non-action in what appears to be active doing, refining them through the great stillness of a motionless, thoughtless, and unacting state.

This is the subtlest of subtle principles, and it is difficult to explain in words. Since the discussion has reached this point, the author holds that there is no need to elaborate further. Readers should distill the essential meaning, reflect on it with care, and whether they can attain understanding depends on each person themselves.

During the bathing stage (muyu), one relies on the Kun water (kunshui), and during the exhaling stage (chuixu), one depends on the Xun wind (xunfeng).

When cultivation reaches this stage, if the mind is not gathered tightly enough, the fire timing (huohou) scatters and the body feels cold and empty. Yet once one understands and holds fast to the proper principle, gathering the spirit back within, the qi naturally turns and forms a pure, upright energy that warms and steams the whole body. This is bathing, and the body grows warm as a result. The phrase "relying on the Kun water" is used because the practitioner's body has been transformed into the state of Xiantian (Former Heaven). In that state, the northern correct position no longer holds the Kan trigram of the Houtian (Later Heaven) Bagua (bagua), so this naturally bathing qi is called the "Kun water."

When the mind is scattered, the fire timing becomes mixed and the body feels feverish and agitated. At such a time, one only needs to turn the mind inward, calm the restless and false thoughts, and keep the inner heart still and single-pointed. Then the true breath (zhenxi) naturally flows gently through the whole body, cooling it and bringing inner and outer into harmony. This is "relying on the Xun wind." After the Kun body is restored to Xiantian, the southwest direction, which originally belonged to the Xun palace, corresponds to the nasal passages. For this reason, the breath that moves naturally is called the "Xun wind." This is the wondrous method for harmonizing cold and heat: when the spirit is gathered inward, the qi turns back on its own, and there is no need to seek it deliberately through the breath.

Baizi holds that managing and tending the fire timing, using true qi to steam the body in bathing, and stilling distracting thoughts to nourish the fire timing is a very subtle method.

The infant does nothing at all and dwells alone in the Taiwei Palace, which refers to the deep, quiet place within the body.

"Infant" refers to the spirit (shen) formed when Yin Jing (yin essence) and Yang qi (vital energy) gather in the heart. It returns to dwell in the Heavenly Valley Palace and is called the "Valley Spirit" (gushen). The ancients used the image of an infant because this spirit's power is still weak and must be constantly watched over and protected with right mindfulness. In the heavens, the "Taiwei Palace" (Taiwei Gong) is the Taiwei enclosure, with the Emperor's throne at its center. In the human body, it corresponds to the central palace among the nine palaces of the head, the Mud Pellet Palace (Niwan Gong), where the Valley Spirit nourishes its true nature. My teacher often said: "The infant is the Perfected. The key lies in a place of emptiness, stillness, and ease, free of deliberate action, where one quietly nurtures the primordial spirit (yuanshen) alone." This is a very essential statement. The infant is the light of one's self-nature (zixing). Within the human person, it alone is the true root of life nourishment. Once the true body is revealed, one becomes a Perfected of the Wondrous Dao (Miaodao Zhenren).

Chapter Eight continues from the previous chapter and explains that after inner cultivation one should bathe and nurture the body. If cold and heat fall out of balance, it is usually because the intention has scattered outward and the mind is disturbed within, and this should be corrected promptly. Guarding the infant so that it dwells alone in the Upper Valley, keeping it quiet and non-acting, and letting the breath circulate naturally is the method of harmonization, and one need not disturb the primordial spirit in doing so. If the primordial spirit is disturbed, one becomes attached to external things and continues to drift through the cycle of birth and death.

The previous chapter has now covered the essentials of practice: the foundation of the elixir (danji), gathering (cai), taking (qu), joining and uniting (jiaojie), cooking and refining (pénglian), and bathing (muyu). Its core meaning is that holding fast to right mindfulness is "gathering," and letting thoughts converge and settle is "taking." When the spirit is still and false thoughts fade, this is "joining and uniting." Concentrating the Qi is "cooking," and when no false thoughts remain, this is "refining." Once false thoughts disappear, right mindfulness can endure over time, and once it gathers and stabilizes, false thoughts no longer arise on their own. The method is upright and simple, and it requires no elaborate contrivance.

The seven chapters that follow continue from this one and elucidate further practices, including nourishing (wenyang), separating the embryo (fentai), and smelting (yelian). Ultimately they amount only to preserving stillness and purity without deliberate contrivance, and practitioners must understand them for themselves and put them into practice. The term "concentrating the Qi" (zhuanqi) comes from the Dao De Jing. Here it means letting the breath become naturally abundant, like an infant's, and self-sustaining from within. When cultivating in this way, the mind need not deliberately regulate anything.

In the Purple Mansion (zifu, the immortal's palace, the dwelling of the immortals in Daoist belief), one finds the Li Woman (li nü), who symbolizes the Li trigram and belongs to the Fire element as the yin side. Zhulin (a fairyland in Daoist legend) is matched with the Kan Man (kan nan), who symbolizes the Kan trigram and belongs to the Water element as the yang side. The Yellow Matron (huang po), who symbolizes the force of harmony and mediation, brings them together, and so the Supreme Ultimate (Taiji) naturally contains all three.

The Purple Mansion (Zifu) is a metaphor for my body, the Vermilion Hill (Zhuling) for my heart, and the Yellow Matron (Huangpo) for my mindful intention.

I take the body of Later Heaven (Houtian) to correspond to the Kan (Water) trigram of the north. Kan belongs to Water and is black. To return to the Kun (Earth) trigram of Prior Heaven (Xiantian), one must find the yin line within the Li (Fire) trigram of the south and unite it with Kan. Li belongs to Fire and is red. When red and black mix, they become purple, which is why it is said, "In the Purple Mansion, seek the Li Woman." The "woman" refers to the yin line within Li. The meaning is that, by means of the Kan body of Later Heaven, one returns to the Kun body of Prior Heaven.

The heart of Later Heaven corresponds to the Li trigram of the south. To return to the Qian (Heaven) trigram of Prior Heaven, one must seek the yang line within the Kan trigram of the north and pair it with the heart. Therefore it is said, "The Vermilion Hill is matched with the Kan Man." The "man" refers to the yang line within Kan. "Vermilion Hill" is the name of a cave-dwelling on the Southern Marchmount, used here as a metaphor for the heart's dwelling. The sense of the line is to turn the Li heart of Later Heaven back into the Qian heart of Prior Heaven.

"Huang" is the color of Earth, and "po" is a term of address for an elderly woman. Here "Huangpo" refers to one's own correct mindfulness (zhengnian). In refining the body and heart of Later Heaven, one should first seek within the body the yin essence (jing) of the heart and pair it with the yang qi of the body. When yang qi and yin essence move together, they reach the depths. The yin essence, condensed by the yang qi, is finally transformed into spirit (shen), and the spirit then returns to its original dwelling, the Yao Valley (Yaogu). This entire process depends on mindfulness first gathering and quietly harmonizing the body, heart, and intention, so that the three become one Supreme Ultimate (Taiji) and the Valley Spirit (Gushen) is accomplished.

The Valley Spirit is born from the condensation of jing and qi. When mindfulness is single-pointed, and one discerns and holds fast to one's own master command, one naturally merges with it and does not regard the achievement as one's own merit. Thus it is said, "The Supreme Ultimate contains the Three."

The above is Chapter Nine. This chapter follows the previous one and explains that the return of body and heart depends above all on first harmonizing them quietly through sincere intention, so that they are gathered into a single aperture. The next chapter will restate this point again and again.

"The Qian horse drives the Metal gate; the Kun ox enters the Wood palace."

Gold is used to represent emotion. Zhurong, the vermilion spirit (symbol of the southern Fire Palace), unites with Kan Man, the yang qi symbolized by the Kan trigram, to form the Qian hexagram. This means that emotional desire can be governed by the way of vigorous strength. Thus the shen (spirit) hides in secluded depths and dwells in the Celestial Valley (a cultivation site in the head) to nourish nature. But who causes it to be so?

Wood is used to represent nature (xing). The Purple Mansion (symbol of the immortals' dwelling) receives the Li Woman, the yin essence symbolized by the Li trigram, and the two unite to form the Kun hexagram. This means that nature can be guided by the yielding virtue (de). Thus qi fills the empty stillness and constantly turns toward Niwan (a cultivation site in the head) to nourish life. But who causes this as well?

Who causes the Chanü (the Maiden, symbol of yin essence within Li) to be given in marriage to the Golden Old Man (symbol of yang qi within Kan)?

The woman was originally the yin essence within the Li trigram, and after entering Kan she becomes Kun. When yin essence returns from Li to Kun and transforms into qi, it resembles a daughter returning home, which is why she is called the Chanü. Gold was originally the yang qi within Kan, and after entering Li it becomes Qian. When yang qi returns from Kan to Qian and transforms into shen, it resembles a youth maturing into steadiness, which is why he is called the Golden Old Man.

"Going off in marriage" means that yin essence moves from Li into Kan, pairing Kun with Qian. This uses the pairing of yin and yang to illustrate how the heart settles within the body while the body also contains the heart, just as a wife follows her husband. That yin essence goes out from Li and enters Kan implies, without needing to be stated, that yang qi goes out from Kan and enters Li.

At that time, if I had not used the correct decree to clarify virtue and traced the past in order to perceive the future, how could qi nourish the form until it attained yielding, or how could jing (essence) condense into shen until it attained vigor? Now that the yielding form has taken shape, it can be paired with the vigorous shen. The two blend and gather in the deep and formless, becoming the Taiji (Supreme Ultimate). Nature and emotion each return to their proper place. Whose power brought this about?

"Golden Gate" refers to the Dui trigram, which symbolizes the gate of metal from Qian (Heaven). "The celestial horse yoking the Golden Gate" symbolizes the Guai hexagram (Breakthrough, Lake over Heaven), when Yang qi has already grown strong. "The original palace" refers to the Gen trigram, which symbolizes Kun earth bearing wood and forming a dwelling. "The earth ox entering the original palace" symbolizes the Bo hexagram (Splitting Apart, Mountain over Earth), when Yin jing has already grown strong.

"The Maiden" (chànǚ) refers to the single Yin line that remains on the Bo hexagram; when it returns to its original position, the hexagram becomes Kun. "The Golden Old Man" (jīn wēng) refers to the Guai hexagram. "Who gives the Maiden in marriage to the Golden Old Man?" speaks to what alchemists call "half a catty paired with eight taels." The eight Yang lines of the four Yang trigrams are compared to half a catty, and the eight Yin lines of the four Yin trigrams are compared to eight taels. When Yin and Yang are matched and combined to form the Bagua, this becomes a metaphor for a complete catty.

When a person's Yin and Yang are both at their peak, if they have not made reverent sincerity their foundation in ordinary times and cultivated a steadfast, trustworthy, and careful correct mindfulness, then who could gather the Shen, conceal it in the subtlest place, and allow the one Yang line of the Bo hexagram to naturally join the upper position of the Guai hexagram to form Qian, while the one Yin line of the Guai hexagram returns to the upper position of the Bo hexagram to form Kun? In this way, the body fully receives the gentle yielding of Kun to nourish its Qi, and the Shen returns to the vigorous strength of Qian to govern the form. From then on, by means of the Qi of Qian and Kun, the myriad things begin to arise and are nourished, and the transformations of Gou and Fu operate once more, cycling endlessly through generation and transformation. Explaining this together with the meaning of "the bridal chamber regulates the Qi" in the following chapter also makes the matter more direct.

The Maiden (chànǚ), a term in alchemical language for the yin essence within the body, associated with water, is in the number of two-eights, that is, the stage of sixteen years. The Golden Old Man (jīnwēng), a term for the yang essence within the body, associated with metal, is in the number of nine-three, that is, the stage of twenty-seven years. Here, ages and hexagram images are used to describe the stage each of the yin and yang essences within the body has reached.

The "Maiden" (chànǚ) refers to the qi transformed from the yin essence within my body. "Two eights" (èrbā) is a measurement expression in which sixteen liang make one jin, and here it means the quantity is already sufficient. The "Golden Old Man" (jīnwēng) refers to the shen (spirit) condensed from the yang qi within my body. "Nine-three" (jiǔsān) indicates that the inner yang qi is already full, like the three lines of the inner trigram of Qian (Heaven) all being complete. When neidan (internal alchemy) practice reaches this stage, the shen and qi within the body are both vigorous, and taixi (embryonic breathing) is about to form. At this point the practitioner is prone to agitation and finds it hard to remain still. If arrogance and impatience are allowed to develop, the qi will in turn stir the heart-mind and make the Valley Spirit (gǔshén, the spirit of emptiness and stillness that does not run dry, as the Daoist texts describe it) hard to settle. When something is full, there is inevitably a danger of overflow, so the scripture specifically uses "fāng èrbā" and "zhèng jiǔsān" to mark the huohou (fire timing), reminding the practitioner to stay alert at all times, neither arrogant nor anxious. In this way the inner goodness naturally accumulates, anger and desire do not arise, and the fēntāi (division of the embryo) will not go wrong.

The "Inner Chamber" (dòngfáng), a metaphor for the deep and hidden orifices within the body, gives rise to auspicious qi, and through their union it gives birth to a newborn boy.

"Giving rise to auspicious qi" (shēng ruìqì) indicates that the yang qi within the body is flourishing. It is a sign of the return of yuanmìng (primordial life-mandate, the innate root of life), and also the beginning of the initial formation of the yangshen (Yang Spirit). "Giving birth to a first son" (chǎn chū nán) means the Yang Spirit has only just begun to gestate. Like the Zhen (Thunder) trigram, which symbolizes the eldest son, placed above Qian it forms the hexagram Dàzhuàng (Great Strength), indicating that yang qi has just begun to stir in the outer trigram. At this point the qi and essence within the body are already strong, and the shen should withdraw and be stored. When yang qi suddenly rises, it unites with the shen. In an instant, the Valley Spirit transforms into the Yang Spirit. Just as a newborn boy enters the world, this means that yuanmìng has returned and the cultivation of the Valley Spirit has been accomplished, so the practitioner can preserve the shen and not die.

Chapter Eleven describes the scene of the return of yuanmìng, used to explain the principle of natural fēntāi. If the practitioner can grasp it, they will understand its essential meaning. When yang qi is so vigorous that it is about to overcome yin, this is the image of the hexagram Guài (Resoluteness). At that moment one should immediately withdraw and guard stillness.

Chapter eleven describes the image of yuan ming lai fu (the return of the primordial life-mandate, the renewal of life's origin), which illustrates the principle of zi ran fen tai (the natural separation and formation of the embryo). Understanding this chapter reveals its meaning. When yang qi is at its height and about to be checked, it corresponds to the situation symbolized by the hexagram Guai (Breakthrough) in the Yijing (I Ching). At that point one should promptly gather in and withdraw, so that yang qi can return from the upper position to the initial position. Confucius's zhi lai cang wang (knowing what is to come and storing what has passed) refers precisely to the principle of foreseeing the future and preserving the past. The mutual hexagram of Guai is Gou (Coming to Meet), and the mutual hexagram of Bo (Splitting Apart) is Fu (Return). Within this cycle of going and returning, the yang shen (yang spirit, the yang-natured spirit qi spoken of in cultivation) lays its foundation, so that one can understand why yong jiu and yong liu (the use of the nine and the use of the six) both bring auspiciousness and no regret.

Last night, on the western riverbank, moonlight shone on the emerald waves. I gathered the moonlight and brought it back to the yu shi (jade chamber), the inner place where the cultivator stores and nourishes essence. I placed it into the ding (cauldron) and refined it day and night.

Last night's vision refers to the moment when the Yuanming (Primordial Life-Root, the vital origin present from the beginning, Xiantian) was restored. "Xinai" (Western Nai) is the prior-to-heaven position of Kan (Water trigram), which is why it is called Xichuan (Western River). Chan (toad) originally referred to the brilliance of the moon, and here "chan light" is a metaphor for the scene of yang qi stirring and rising upward. Wherever the text discusses the initial foundation of the Yangshen (Yang Spirit, the yang-natured spirit condensed through cultivation), it often uses the image of the chan, taking the three-legged toad to symbolize sunlight shining upward.

"Bitao" (Azure Waves) is a metaphor for the Kan qi within the post-heaven body. Kan water is naturally black, but when illuminated by chan light it takes on a green hue, so it is called Bitao. "Yushi" (Jade Chamber) is a metaphor for the self. Once the Yuanming is restored, the spirit and qi become fine and full, so it is called a jade chamber. "Ding nei" (within the cauldron) refers to the shenshi (Spirit Chamber, the inner place where the spirit is nourished and stored). "Jianao" (boiling and tormenting) is again borrowed from the language of alchemy: it means concentrating the breath into a single focus to "cook," and refining through a state free of stray thoughts.

In other words, in the past the Yuanming was restored because the spirit-qi within the post-heaven Kan image was abundant. The spirit-qi suddenly overflowed, the yang qi surged upward vigorously to Tiangu (Celestial Valley, the cultivation site in the head), joined with the spirit, and transformed into the Yangshen. Now the body has returned to the prior-to-heaven state, the Kun image has returned to its original place, and the Kan image has withdrawn to the west. Looking back, it is like seeing chan light shining on the water at the western river's edge last night: I gathered this yang qi back, returned it to the Spirit Chamber, refined it, and allowed it to melt and unite naturally. I only felt a mild and gentle atmosphere and could find no concrete trace of boiling and tormenting. In this way it transformed into the Yangshen, and the Yuanming was also restored. This is the Way of "Yufu Bao Shen" (the Jade Talisman Preserves the Spirit), and therefore the Gushen (Valley Spirit, the inner spirit that is empty, numinous, and never darkened) can endure without dying.

This is the first half of the twelfth chapter, continuing from the previous chapter, which says that once the Yuanming is restored, one must still guard and harmonize the Taihe (Supreme Harmony qi) in order to reach the state of "lizhen" (advantageous through firm correctness).

Li (Fire trigram) and Kan do not unite through copulation, and Qian (Heaven trigram) and Kun (Earth trigram) generate transformations on their own. If a person can understand this principle, a single spark of numinous awareness will settle into the Huangting (Yellow Court, the central cultivation hub of the body).

Earlier, what was called the "union of mind and body in the postnatal state" (houtian xin shen xiang he) was spoken of as a "joining," but in truth it was like the sun and moon uniting as a matched pair of jade discs, not a union of man and woman. When one now returns to the source (fuming), although it is called the copulation of Qian and Kun (the union of yang and yin), in truth it is only that the shen (spirit) gathers and the qi (vital energy) converges, and from this a complete Taiji (Supreme Ultimate) naturally comes into being. Once this principle is understood, the phrase in the alchemical classics, "a single point of yang within the body, a single point of yin within the heart," will be seen to name not two things but one source under two designations. When they meet, they naturally unite in a subtle fusion and condense into a single upright, pure thought. When this thought grows still and returns to a hidden, secluded state, one falls into the Huangting (the Yellow Court, an inner stillness-point within the body). Huangting names a position, a hidden and secluded place: huang is the pure color of the center, and ting is the open, empty realm, which is why it is so called. In any case, it must not be sought as though it were a thing with form or color.

This chapter is the thirteenth. It follows the earlier chapters and makes clear that the Dao of neidan (internal alchemy) has always taken naturalness as its foundation, and that the two poles of Yin-Yang must ultimately blend into one.

The Dangu (Elixir Valley, the place within internal alchemy where divine water is generated) produces divine water (shenshui), and within the Huangting lies the Taicang (the Great Granary, the storehouse of jing essence and qi). The practitioner no longer has thoughts of hunger or thirst, and proceeds along the road into the land of the immortals (xianxiang).

The "Dan Valley" (Dan Gu) is another name for the "Crimson Palace" (jianggong) within the human body, and the "Yellow Court" (Huangting) was explained in the previous chapter. This passage says that the Valley Spirit (gushen) in the middle of the body naturally generates qi, which rises in a spiral from below, meets the shen, and produces "divine water" (shenshui), which in internal alchemy refers to the inner fluids that nourish the body, and this water moistens the whole body. The Valley Spirit is also constantly visited by qi, like a granary that takes in a steady supply and then transforms it into divine water that fills the entire body.

The human body already possesses this fluid, which moistens the whole body and keeps it from drying out, yet it has no image of rippling water. The Valley Spirit also has its own provisions that keep a person satiated and free from hunger, yet no physical substance is stored within it. Once one understands this, there is no need to pursue the worldly doctrine of nursing and nourishment, and the mind no longer worries about thirst or hunger. If even hunger and thirst need not be feared, what else could one still cling to? Rest at ease and retreat inward, and one can reach the immortal realm directly. This describes a cultivation method in which thoughts cease and illusory images subside.

○ The above is Chapter Fourteen. Continuing from the earlier chapters, this chapter teaches the practitioner to concentrate solely on correct mindfulness, to withdraw into a quiet place for practice, and to stop being distracted by external concerns, so as not to stray from the great Way of attaining immortality.

The "runaway horse of intention" (yima, a metaphor for wandering thoughts) is returned to the "Spirit Chamber" (shenshi, the place where the shen is stored), and the "monkey mind" (xinyuan, a metaphor for restless agitation) is held within the "Cavernous Chamber" (donfang, the secluded place described in inner alchemy).

When the intention is focused and gathered, the shen will naturally not scatter; when the shen returns to a secluded and hidden place, this is the "Heavenly Heart" (tianxin).

Let go of all attachments, allow the mind to dwell within the body, and, in the state of non-action (wuwei), also store the intention away in a quiet place.

The jing, shen, hun, and yi, once refined through inner cultivation, transform into the "purple-gold frost" (zijin shuang), a term in Daoist internal alchemy referring to the essence obtained through refinement.

Jing (essence) is stored in the kidneys. When kidney qi is abundant, jing settles securely there, and a person becomes intelligent. Shen (spirit) is stored in the heart. When heart qi is abundant, shen settles securely there, and a person knows how to yield courteously to others. Hun (ethereal soul) is stored in the liver. When liver qi is abundant, hun settles securely there, and a person has a benevolent heart. Po (corporeal soul) is stored in the lungs. When lung qi is abundant, po settles securely there, and a person discerns righteousness and principle. Yi (intention) is stored in the spleen. When spleen qi is abundant, yi settles securely there, and a person is honest and keeps faith. This shows that each of the five viscera bears one kind of qi and also possesses one kind of virtue (De).

If a person keeps their intentions sincere and their heart upright, the five qi will all be full, each will rest in its proper place, and the five virtues will be complete. This is what the Confucians called the Way of "unifying everything through one thread and withdrawing into concealment," and it is also the method that neidan (internal alchemy) practitioners describe as gathering the Five Phases and returning them to a single aperture. When the five qi merge into one, they condense into shen, and this shen is the dan (elixir). The "dan" of Quanzhen (Complete Perfection) Daoism corresponds to the "ren" (humaneness) of the Confucian tradition, just as a kernel is hidden inside a fruit stone.

It is called "purple" because the Golden Elixir, when first formed, arises from the union of water and fire. Water is black and fire is red, and when the two blend they take on a purple hue. For this reason, Guanyinzi saw that the qi of Laozi appeared purple.

Here it is called "frost" (shuang) rather than "dan," out of concern that readers will cling to the literal sense and take it to be a tangible, grain-like object. They might then indulge in illusions or even bring on a blockage of qi in the body. The author uses frost condensed from dew as a metaphor, showing that its form seems visible yet cannot be grasped by hand. This image expresses the subtle process by which form arises from formlessness as emptiness dissolves, and so it is called Zijin Shuang (Purple Gold Frost).

Reading these two chapters further demonstrates that a person's cultivation can accord with Heaven and Earth. Heaven manifests various forms to cover all things. If Heaven can nourish its formless aspect, its form becomes ever more lofty and bright, and it covers all things for a long time. Earth gathers its bodily substance to bear all things. If Earth can nourish its formless aspect, its body becomes ever more vast and solid, and it bears all things for a long time without omission.

A person dwells within a physical body in order to complete the myriad things. If one nourishes the formless aspect, life becomes more enduring. One can accord with the transformations of Heaven and Earth without transgressing them, and can also bring the myriad things to completion without leaving any behind. In this way one attains long life and enduring vision (changsheng jiushi), wisdom that penetrates the myriad kinds of beings, and grace that flows out across the world, standing alongside Heaven and Earth as the Three Powers (sancai): Heaven, Earth, and Humanity.

Therefore Master Bai (Bai Zi) said, "If a person is not burdened by the form, then what lies before the eyes is the Great Luo Heaven (Daluo Tian), the highest heaven in Daoist cosmology." He also said, "Forget the form to nourish Qi, forget Qi to nourish Shen, forget Shen to nourish the Void, and forget the Void to accord with the Dao." The key lies in this word "forget," that is, not clinging to any thing. "Originally there is not a single thing; where, then, could dust alight?" Accordingly, one need not be confined to defining what Jing, Shen, Hun, Po, and Yi each are. Ultimately, it is enough to grasp the essential method of nourishing the formless, to let the transformation of Qi (qihua, the natural movement and change of Qi) follow its own course, and to fully manifest the unceasing utmost sincerity (zhicheng) of one's own original nature.

One aperture contains three gates, and these three gates are the crux of cultivation. If one can suddenly and gently set the essential mechanism of these gates in motion, the divine water (shenshui, a term in internal alchemy for the bodily fluids or vital essence) will naturally begin to circulate.

The "one aperture" (yi qiao) mentioned here refers to the single orifice among the body's seven apertures where everything returns to its root. There are two accounts of the "Three Passes" (san guan). The first divides them by the stages of alchemical refinement: the Lower Pass is refining Jing (essence) into Qi (vital energy), the Middle Pass is refining Qi into Shen (spirit), and the Upper Pass is refining Shen into emptiness. This is the method of the highest-grade alchemy. The second divides them by bodily location. At the back of the body, the Tail Terminal (weilü), the Spinal Gates (jiaji), and the Jade Pillow (yuzhen) correspond to the Lower, Middle, and Upper Passes. At the front, the Magpie Bridge (queqiao), the Crimson Palace (jianggong), and the Gate of Origin (guanyuan) correspond to the Upper, Middle, and Lower Passes.

Our school also adopts the second account. It holds that in the early stages of practice, clearing the Governing Vessel (Du mai) and the Conception Vessel (Ren mai) removes old ailments and accumulated blockages, so that the true qi (zhenqi) flows smoothly later on. This clearing, however, is accomplished only by washing away distracting thoughts and forgetting desires, with no other special effort. Therefore, in speaking of the "Three Passes" here, one need not be bound to any single account.

The "aperture" refers to this one opening. It is the crucial point within the body's true substance, and the important gateway where Jing and Qi gather, Shen and intention condense, and the transformation of practice can occur. When the mind is kept empty and still, nourished until no trace remains, one will suddenly see the lead and mercury (qianhong, an internal alchemy term for the yin and yang essences within the body) stir in response and circulate together. This indicates that Jing has already transformed into Qi, and the Qi rises naturally to the "Valley" (gu). This is what the tradition calls "the Five Qi Converging at the Origin" (wuqi chao yuan), meaning that the qi of the five viscera gather and return to their source.

At this point, Shen and Qi respond to and unite with each other, and the Qi transforms into Shen. Once Shen and Qi have condensed, they become "numinous water" (shenshui), which fills the whole body. This is what is meant by "numinous water entering the Flowery Pool" (shenshui ru huachi), an internal alchemy term for the process by which essence and qi, transformed in practice, gather within the body. One simply lets this circulation proceed naturally and without pause. The whole process unfolds of its own accord and cannot be grasped by deliberate intention, while the practitioner's mind remains abiding in unmoving stillness. This is called "the Three Flowers Gathering at the Crown" (sanhua juding), an internal alchemy term for the convergence of Jing, Qi, and Shen at the crown of the head.

Through this, I came to understand that Jing (essence) can transform into Qi (vital energy), Qi can transform into Shen (spirit), and Shen can in turn transform into emptiness (xu), ultimately uniting with the Dao. The key lies in letting both mental activity and breath be forgotten together, entering a realm without form or substance.

At the beginning of cultivation, the mind (xin) and the breath (xi) depend on each other. Gradually they draw inward and conceal themselves, like creatures in hibernation. Later, the mind and breath return to Nothingness (wu), until even this returning is hidden in a place with nowhere left to hide. This is called "mutual forgetting" (xiang wang). When the mind is clear and constantly still, this is "transforming into emptiness" (hua xu). When one reaches a state in which even stillness cannot be perceived, this is "refining emptiness and merging with the Dao" (lian xu he dao).

My teacher, Taixu Weng (a Daoist name meaning one whose stillness is as vast as the Great Void), once said: "The learning of cultivation for the Celestial Immortal (tianxian) lies in concealing oneself in a place with nowhere left to hide; this is called mutual forgetting. A mind that is clear and constantly still is transforming into emptiness. Reaching a state in which even stillness cannot be perceived is refining emptiness and merging with the Dao." Here, "concealment" refers to the cultivation state of gathering in body and mind so that they become still and latent.

My teacher, Taixu Weng, once said: "The learning of Celestial Immortal (Tianxian) cultivation lets Jing (essence), Qi (vital energy), and Shen (spirit) transform into one another within a single aperture. It is like a fetus still in its mother's womb, not yet distinguishing or calculating, while the mother carries it without deliberately holding on to it. Mother and child do not disturb each other, yet all is naturally settled. It is also like a pearl in a crystal dish, flowing freely and full of life, naturally round and bright, with no residue or stagnation within. This differs from other alchemical methods that prescribe when to refine Jing into Qi, when to refine Qi into Shen, and when to refine Shen into Void (xu). The reason is that those methods do not recognize the key to transformation within this aperture. Therefore they cannot teach such closely real practice, and instead offer only minor techniques, names, and stages as vague explanations, which lead people astray."

The heart transmission of our lineage belongs to the superior grade of alchemical methods (shangpin danfa). According to this transmission, Hidden Shen Blending (Cangshen Hunhua) must be the practice of Celestial Immortal cultivation. Therefore, when we examine the essential teachings preserved in this lineage, each one must be tied to a precise source. When teaching others, we first help them find the inner Master (zhuzai) within themselves, having them act with sincerity and diligence and remain plain and steady in all things. Only then do we begin the blending practice. After this, when one takes up the work of refining the elixir, Subduing the Tiger and Subjugating the Dragon (Fuhu Xianglong), which means taming the conflicting forces of body and mind, and Taohun Zhipo, which means regulating the hun and po souls so that they settle, come naturally. Returning to the key of the single aperture and reaching directly to the source of the Three Passes (Sanguan, the names for the barriers in the circulation of Qi in internal alchemy) also becomes not difficult. It is said that after three hundred days of practice, one can accomplish the Great Returning Elixir of Golden Liquor (Jinye Dahuandan, the attainment in internal alchemy).

Fellow practitioners must not be misled by divergent teachings and mistake a point beside the spleen for the place of visualization, insisting on imagining Qi rising and falling, and calling certain sensations "Qi surging" (qiteng-teng), "Jing dripping" (jingdi-di), "Shen luminous" (shenling-ling), or "Void emptiness" (xukong-kong). Doing so abandons the root for the branches and instead fosters harm, like eating salt when hungry, which only increases thirst. Those who proceed this way will never refine Jing into Shen, much less refine Void and merge with the Dao. They merely sit in vain, waste their strength, and exhaust their spirit, unaware that the elixir foundation (danji) can be established in an instant and can turn the transformations of creation within the self. This is truly regrettable.

The previous chapter, Chapter Sixteen, identifies a hidden orifice that turns the mechanism and explains how jing (essence) and qi (vital energy) are blended, refined, and transformed into shen (spirit). The key lies in nurturing the formless work quietly, secretly, and profoundly. Those who only stir themselves up and expend their spirit, without understanding how to establish the dan ji (elixir foundation) in a short time so that the transforming processes (zaohua) within the body begin to turn, are truly wasting their effort.

To dispel the po (corporeal soul), one cannot rely on the mind to suppress it. To gather in the hun (ethereal soul), one cannot rely on intention to forcibly restrain it.

Nurturing the formless means allowing the shishen (discriminating mind, the spirit that distinguishes and deliberates) to grow still, so that the gushen (Valley Spirit, the inner nature that is empty, tranquil, and luminously aware) becomes active. When the Valley Spirit is active, emotional attachments fade, and when attachments fade, the po dissolves. The mind must first be settled, and only then can the po be dissolved. The mind itself does not have the power to suppress the po.

When attachment to the physical body recedes, the seven orifices seem to close, leaving only one orifice bright. When that one orifice is bright, the xing (inherent nature) becomes manifest, and when the nature is manifest, the hun comes to rest and is stored away. The essential point is to hold fast to this intention so that the hun returns and is stored, not that intention by itself can forcibly hold the hun in place.

So long as shen and qi are retained, the xuanzhu (Mysterious Pearl) can form in an instant. When the hun is stored away, shen becomes whole. When the po dissolves, qi becomes abundant. Shen and qi respond to each other and condense naturally. The pearl is called "xuan" because xuan symbolizes depth and obscurity, and "zhu" because zhu symbolizes luster and purity.

The next chapter, Chapter Seventeen, follows on from the previous one and further explains that when one nurtures the formless, qi naturally becomes abundant and shen is naturally stored away.

The oral formulas are not numerous. The essentials of internal alchemy (neidan), however, can sometimes be grasped in a single moment.

This passage explains the oral formula (kouJue) for internal alchemy (Neidan) and the fire timing (huohou), meaning how the practitioner gauges the progress and condition of the work. The "oral formula" refers to the two phrases "retain only shen and qi" in the preceding text. It applies only to the extremely brief instant described in the phrase "no many sons" (wu duo zi). How shen and qi are held together and gathered in that instant follows a concise method, as the preface by Shizi says, and takes no more than half a sentence. Once the practitioner's skill is mature, stillness gives rise to wisdom, and the practitioner naturally comprehends the key points and seizes the opportune moment. This is what is meant by "attainment comes without any effort at all."

In practice, one must use gentle fire timing. After ten months of nurturing, the elixir matures like an infant in the womb. The practitioner need only guard the medicine furnace (a metaphor for the practice), attend to the fire timing, and let the mind-heart and the breath rest and follow their natural course. When the breath is unified and stray thoughts subside, errors become unlikely. After nurturing the elixir for three hundred days in this way, the internal elixir naturally manifests a lively sign, like an infant emerging from the womb. The phrase "the dragon appears in the field" is borrowed only to describe this sign.

This chapter follows the two before it and introduces the six that come after. The first two chapters discuss gathering the medicinal materials and their union. This chapter sets out the oral formula and reminds the practitioner that, in applying it, the fire timing must be kept gentle. The six chapters that follow will explain in detail the bathing (muyu, the regulation and nourishment of the breath in practice), the division of the embryo, the nurturing, and the completion of the elixir.

When husband and wife first unite, over the years their affection only deepens. In the bridal chamber an auspicious qi arises, and each day is as warm as a spring breeze. Here the union of husband and wife and the spring atmosphere of the bridal chamber are used as a metaphor for the deepening state that shen and qi attain after their union, through long periods of nurturing.

"Husband and wife" is a metaphor for mind and body, "bridal chamber" (dongfang) refers to a single aperture within the body, the key site in cultivation, and "spring breeze" (chunfeng) is a metaphor for a gentle breath. The meaning is this: at the beginning, mind and body condense from essence (jing) and vital energy (qi) into spirit (shen), and already display a state of joyful union without gap. Through cooking and refining (pengLian), which applies the fire-timing (huohou), and through bathing (muyu), which harmonizes and nourishes the breath, the union of mind and body deepens over days and months beyond its original state. During this process there is often meeting and joining, and true qi (zhenqi) naturally steams and suffuses the body, becoming the work of bathing. The breath is gentle, as though one sits in a spring breeze. Readers should consider this carefully and not let the literal wording obstruct the intended meaning.

Master Xue of the Purple Worthy (Zixian Xue Zi) has a song that says: "True husband is a true husband, true wife is a true wife. When the Kan man and the Li woman (symbolizing yin and yang) interact, the void holds no dust, and between heaven and earth light appears." This describes the luminous scene within a single aperture. How could a trace of mundane thought still remain?

The nineteenth chapter continues from the previous one and explains that after cooking has gone on for a long time, true qi naturally bathes the body, and in cultivation gentleness of breath remains the standard. This may seem no different from the function of cooking, but the two differ. Once the medicine (yao), the term for what has condensed from essence and qi, joins within the body, fire-timing is first applied to refine it into fineness. This is called cooking. Later, true qi rises constantly to fill the whole body, and taking its warmth and harmony is called bathing. Cooking is therefore achieved through fire-timing, while bathing is the natural arising of the medicinal power. Bai Yuchan, the Daoist internal alchemist, said that "action and stopping are advance and retreat." The meaning is that cooking belongs to "action" and bathing belongs to "stopping." Action is advancing the fire. Within deliberate application there is also wuwei (non-action). Stopping is retreating the fire, and the practice continues even in what seems like effortless inaction. These principles must not be left unknown.

"Sudden rain, paper butterfly; golden furnace, jade peony. Third watch, red mouth flushes; sixth month, white frost cold."

"Sudden rain, paper butterfly" is a metaphor for the perilous passages in cultivation, and "golden furnace, jade peony" is a metaphor for its critical places. "Third watch, red mouth flushes" speaks of cold, and "sixth month, white frost cold" speaks of heat. The red sun is used to drive away cold, and white frost is used to dissolve summer heat. The text uses these images to show that opposites of cold and heat can complement one another.

The opening line is used to illustrate danger, the next to illustrate urgency, the third to illustrate cold, and the line about the sixth month to illustrate heat. A red sun can dispel the cold, and white frost can dispel summer's heat.

This passage says that when one's work on the elixir Dao (dan dao) has grown in strength, the mind is often prone to agitation and cannot settle. At this stage, however, one should simply follow what is natural and not force anything. If the mind is truly settled and calm, free of stray thoughts, and the practice is already mature, there is no need for worry. If one's ordinary refining of the self (lian ji), meaning the cultivation of one's nature and the restraint of distracting thoughts, is not yet mature, then when the practice reaches wuwei (non-action), thoughts will arise and the mind will scatter outward. This is as perilous as a paper butterfly caught in a downpour. The body, too, will turn cold as the middle of the night, and it must be warmed by the "red sun" to bring the mind back to rest in the Tiangu (Celestial Valley), a term in Neidan (internal alchemy) for the place where the spirit is settled and stored. Only then will the chill recede and the body return to a gentle warmth.

If thoughts are restless, the mind becomes agitated, and the danger is like a jade peony falling into a golden furnace. The heart will also feel as scorching as the height of summer. At such a time one must draw on the cooling force of the "white frost" to dispel the heat, guiding the qi back to the Jianggong (Crimson Palace), the seat of the heart. The fever will then subside on its own, and moisture will return. In sum, one must keep the mind free of stray thoughts, upright when stirring and focused when still, always aiming for a state that is warm, moist, and balanced.

Yet how can there be a sun in the middle of the night, or frost in the heat of summer? If one waits until trouble has already arisen before seeking a remedy, it will be too late. In fact, the "middle of the night" refers to the Zi hour (zi shi), and the "sixth month" refers to the Wu hour (wu shi). Using the middle of the night to symbolize cold and the sixth month to symbolize heat is a warning against rash action and its dangers. It also quietly indicates that if one can seize the right moment, there is still an opportunity to reverse course and make repairs. Once a person understands where the Taiyuan (embryonic origin), the fundamental source of vital qi in Neidan cultivation, is located, they can begin to regulate themselves. If that is still unclear, the reader should turn to the next chapter.

At the sea bottom (a metaphor for the coccyx, the lower end of the spine), the Golden Fire (jinhuo) rises, and at the mountain peak (a metaphor for the crown of the head), the Earth Spring (tuquan) circulates. The Golden Fire refers to the Life Fire (minghuo), and the Earth Spring refers to the Nature Water (xingshui). In an instant, Yin and Yang come into proper harmony, and the Jade Cauldron (yuding, an alchemical term for the part of the body used in cultivation) sends up a wisp of green smoke. Here, alchemical imagery describes the inner process of Neidan (internal alchemy), in which nature and life are harmonized and the movement of Qi is set in motion.

“Haidi” (the bottom of the sea) is a metaphor for Weilü (the lower end of the spine, where qi begins to rise), and “shandian” (the mountain summit) is a metaphor for the crown of the head. “Jinhuo” (Metal-Fire) refers to Minghuo (Life-Fire), and “tuquan” (Earth-Spring) refers to Xingshui (Nature-Water). “Jiaogou” (union) means harmonizing in a hidden place so that yin and yang reach balance. “Yuding” (Jade Cauldron) is a metaphor for this concealed orifice, and “qi qing yan” (rising blue smoke) symbolizes the gentle qi that has just begun to turn.

This passage follows the previous chapter and explains how one can obtain the “sun” (ri) during the Third Watch (sangeng). One must seize the proper moment so that qi rises from Weilü, carrying the pure yang qi of Kan upward like the Metal-Fire of Qian to the crown of the head, and then returns it to Qian. This is like the red sun casting its rays in every direction, and the breath within the body becomes smooth and tranquil. It also explains how one can obtain the “frost” (shuang) in the Sixth Month. One causes qi to move downward from the crown of the head, so that the pure yin qi of Li returns like the Earth-Spring of Kun to the bottom of the sea, and then returns to Kun. This is like the cold, clear frost, while the body becomes warm and harmonious.

These two statements are discussed separately, but they describe a single continuous process. Qi rising from below and returning to Qian is called “feijinhuo” (ascending the Metal-Fire). Qi moving from above and returning to Kun is called “yuntuquan” (circulating the Earth-Spring). The “jinhuo tuifu” (advancing the fire and retreating the talisman) described in other alchemical classics refers to this same practice. When the circulation continues for a while, the body becomes gentle and unobstructed, like the blue smoke already rising from the cauldron, and one no longer needs to force the qi.

However, this circulation does not arise naturally in daily life. It should be used only as a remedy when one has gone astray, and precious qi should not be stirred carelessly. Master Zhang (Zhangzi) gave detailed warnings on this point. In general, cultivating nature and life depends above all on guarding the mind's intentions with great care. For this reason, when King Wen deduced the third line of the Kun hexagram, he used the phrase “hanzhang keZhen” (keep the inner virtue firm and do not display it rashly) to warn people to preserve their inner De (Virtue) and not reveal it lightly.

Chapter Twenty-One continues the previous chapter and further explains remedial methods. The author holds that Chapter Nineteen describes the proper method of natural bathing, while these two chapters explain how to correct deviations, which Master Bai (Baizi) called “yunyong chou-tian” (applying the drawing and adding).

“Chiseling open the Mysterious Primal Orifice, and forcing through the Pass of Primordial Chaos”: opening the profound root-orifice and breaking through the barrier of undifferentiated chaos.

The so-called "Xuanyuan Aperture" (Xuanyuan Qiao) refers to that one profound and mysterious orifice. "Chiseling through the clouds" (zao po yun) describes how, after the seven orifices return to their root, they converge on this single one. Upon reaching it, the heart-orifice opens wide, and one can perceive the original True One (the fundamental, pure, and unified true nature). It existed before the myriad phenomena appeared. It penetrates the inside and outside of the body, is empty yet mysterious, so deep that no dimension can measure it, and so vast that no boundary can confine it. It is so large that it has no exterior and so small that it has no interior. In its greatness it encompasses heaven and earth, and in its smallness it enters the tip of a hair. Above, there is no higher place; below, there is no deeper one. Everything returns to perfect completeness, and it remains clearly manifest across the ages. This is the moment when the seven orifices are governed and the Xuanguan (the key gateway in internal practice) is fully opened.

The so-called "Hundun Gate" (Hundun Guan) means that at this point the Qi (qi, vital energy) has become abundant, and the Yang Shen (yang shen, the yang-natured spirit consciousness in cultivation) dwells alone within the Celestial Valley (the cultivation site inside the head). Qi gathers and comes together, as though at the threshold of primordial chaos first opening: a single undifferentiated mass, like an egg. "Breaking through" (chong kai) means that at this stage the medicinal power (the Jing-Qi, or essence-qi, condensed in internal practice) is sufficient, the fire power (the timing of the fire and its driving force in cultivation) is complete, and the strength is vigorous and abundant, unable to remain hidden. Through this, the Gu Shen (gu shen, the Valley Spirit, the inner numinous consciousness that is luminous and unobscured) beholds the Xuanyuan. The true aperture suddenly bursts open, and Huangzhong Tongli (huangzhong tongli, the central, balanced Qi pervading and ordering the inner being) flows through and settles in its proper place. At this time, Qi pierces through heaven and earth, and the Shen governs the Dharma body (the whole embodied self in cultivation). One feels only a shaking of heaven and earth, like thunder and lightning. Immediately the hundred vessels stand erect, the Three Passes (three key gateways in internal practice) are opened through, the whole body becomes pure yang, and the body grows hot like fire. This is a scene actually experienced in practice, not a metaphor.

The preceding sentence describes dissolving long-held attachments and afflictions, clearing away stray thoughts, and purifying the mind, so as to escape the arduous condition the text calls "beating the six to obtain the one" (boliu riyi). At this point, one returns the mind-spirit to its root. The following sentence points directly to the essentials of the Great Way of the Golden Elixir (jindan dadao): unifying the "seven" under the "one," and nurturing oneself with an upright heart so that one is not harmed. What Laozi called "returning to the root and restoring one's destiny" (guigen fuming) means returning to stillness and recovering one's original life-mandate. Only at this stage is the primal life fully restored.

In general, during the posterior-heaven stage (houtian), body and mind are scattered in activity, so cultivation must gradually move from motion into stillness in order to restore the original state of life. Once one returns to the fundamental nature and life of the prior-heaven stage (xiantian), cultivation naturally shifts from extreme stillness to movement, presenting the image of "leaping at times, or resting in the abyss" (huo yue zai yuan), like a dragon lying hidden in the deep, gathering its strength before it stirs. Without accumulating a foundation day and night, and without deepening the mind into a settled calm, how could one reach this point?

So long as one understands how to cook water and fire (referring to the harmonizing of yin and yang and the operation of inner work), one can let the tigers and dragons (images in inner alchemy for the two breaths of yin and yang) coil, bind, and transform on their own.

"Cooking the water and fire" refers to warming and nourishing the embryo of the elixir (dantai), and the specific method is explained in the next chapter. Here the "tiger," which originally stood for the body, now stands for qi (vital energy), and the "dragon," which originally stood for the heart, now stands for shen (spirit). By this stage of cultivation, the mysterious aperture (xuanqiao), the critical point where shen and qi meet in internal alchemy (neidan), has already opened, so one no longer needs to hold to a particular place in the body in focused practice. Yet the primordial nature (yuanxing) has not yet been restored. This is the condition symbolized by the fourth line of the outer trigram of the Qian hexagram.

Confucius said: "Above and below are not constant; advance and retreat are not fixed." The meaning is that at this point one cannot yet join with Heaven above or stand equal with Earth below. Advancing, one cannot yet unite with the Dao, and retreating, one is not enough to preserve oneself. This is precisely the time when shen has gathered but not yet settled, and one can only gather inward and practice nourishing and refining.

This is like the spring that has just welled up at the foot of a mountain, symbolized by the Meng hexagram (Youthful Folly). The superior person cultivates virtue (De) through decisive action and steadies the will, as one nourishes water. It is also like the fire newly kindled at the foot of a mountain, symbolized by the Bi hexagram (Adornment). The superior person clarifies governmental affairs yet does not hastily pass judgment, thereby nurturing wisdom, as one nourishes fire. Refining in this way requires sustained effort until completion. One must not speak lightly of having already finished.

Therefore, in the Heart Transmission of the Heavenly Immortal (Tianxian Xinchuan), I speak of the Circular Formula, saying: "The three cosmic powers are guarded as eggs; the yellow is the fertile field. I dwell within it, blending and transforming Kun and Qian." The meaning is to let shen and qi blend and condense into a state of single-minded undividedness, so that xing (nature) and ming (life) are concealed in the aperture of emptiness and naturalness. Allowing the dragon and tiger (metaphors for shen and qi) to coil around each other, one waits for the moment of union, and only then may one hope to complete the inner elixir.

Lin respectfully notes: My teacher once told others, "If you seek the essential secrets of the Golden Elixir, you should penetrate the way of Qian and Kun in the Book of Changes. Then the methods of cultivating the Dao will be complete." I studied the top line of Kun (six at the top) and the top line of Qian (nine at the top), and thereby understood the method of gathering medicine and taking qi. Comparing the first line of Qian (nine) with the first line of Kun (six), I understood the method of congealing. Comparing the second line of Qian with the second line of Kun, I understood the method of refining. Comparing the third line of Qian with the third line of Kun, I understood the method of bathing (muyu). Comparing the fourth line of Qian with the fourth line of Kun, I realized that after the embryo divides, it must be nourished. Comparing the fifth line of Kun with the fifth line of Qian, I grasped the principle of the elixir's completion. Rereading the top lines of both hexagrams, and comparing them with the "use nine" and "use six" pronouncements, I came to understand the way of death, transformation, and liberation. Accordingly, the Duke of Zhou composed the verbal judgments of the Changes so that people would study its divinatory hexagrams. Confucius then wrote the Tuan, Xiang, and Wenyan commentaries to clarify their subtleties. Through these, one may observe the images, know the changes, savor the hexagram texts, and understand their prognostications. I have appended these notes on my reading of the Changes.

Within the true water of the sea bed lies true fire, and on the summit of Mount Kunlun there are also waves. Who can understand the key to applying this? The essential point is the Yellow Matron (Huangpo), the force in Daoist internal alchemy (Neidan) that harmonizes and mediates between opposites.

"The Suojie waters" (Suojie Shui) refers to the sea bed, and "the peak of Kunlun" refers to the mountaintop. This passage resembles the opening two lines of Chapter Twenty-One, but the "application" described here differs from the methods of practice used before the pass has been opened. At this stage, the Shen (spirit) has settled into its place, nature and life have a foundation, and Qi has begun to flow through both the inner and outer body. The practitioner need only know that their wisdom-life (huiming) is stored in the waters of Suojie, and that their settled primordial nature dwells on the crown of Kunlun. At this point they no longer cling to east or west, near or far, nor do they deliberately push the rising and falling of water and fire. They simply allow the vast, upright Qi (haoran zhengqi) to circulate naturally and use it to nourish body and mind.

This kind of application is very different from what came before the opening of the pass. What it requires is firm, single-minded conviction and careful preservation, without letting the mind become agitated or scattered, so that body and mind remain comfortable and at peace. Living in harmony with external things in this way allows one to expect the return of the original nature (yuanxing), the true nature rooted in one's origin. Master Xue of Zixian once composed a song that says: "The water is true water, the fire is true fire; circulate the celestial orbit according to the seasons, and blend them to refine a treasure of longevity that is complete and perfect." These lines clearly illustrate the way of this application.

The preceding passage describes the key methods for nourishing and preserving fullness in cultivation.

"Medicine" is drawn from the Prenatal Qi (xiantian zhi qi), and "fire" is sought from the Essence of Taiyi (taiyi zhi jing). One who understands how to gather the medicine and apply the fire will see the elixir take form within a state of inner stillness.

The "medicine" mentioned here refers to the qi of five things: spirit (jing), soul (hun), corporeal soul (po), and intention (yi). These five qi interpenetrate and turn toward the Primordial Origin (yuanshi), condensing into a dense and primordial Original Spirit (yuanshen). From this, pure Yang qi arises within the body, which is the Prenatal Qi. The "fire" refers to the essence of Jing, Qi, and Shen. These three are transformed together and gathered at the crown of the head, where they condense into the Qi that contains the true Taiyi. From the Original Spirit in the heart, pure Yin essence then arises, and this is the Essence of Taiyi.

My fellow disciple Qu Jun notes that the Chunqiu Hecheng Tu records that the five stars of the Northern Pole lie within the Purple Forbidden Palace (Ziwei Gong). The Purple Forbidden Palace is the dwelling of the Heavenly Emperor, and the position of the Essence of Taiyi within it is close to Tianyi but slightly toward the south. This corresponds directly to the crown of a person's head, which is why it can sense and flow directly into the heart. This explanation has its basis: it shows how the Yin and Yang qi unite at a person's birth to condense into Taiyuan (the Great Origin).

On further checking the seventeenth chapter, I found that it calls what is obtained at this stage the "marrow of Heaven and Earth" (tiandi sui). Heaven and Earth are the Supreme Ultimate (Taiji), so Taiyi has its origin in Taiji, as Master Heqiu said: "In the deep and dark obscurity, the Supreme Ultimate issues forth essential qi." Since the Supreme Ultimate cannot be seen, Taiyi, the deity who governs the celestial realm, is used as its analogy. From this we can see that the Essence of Taiyi in the Purple Forbidden Palace is the subtle essential qi flowing forth from the Supreme Ultimate, and calling it the "marrow of Heaven and Earth" is fitting. However, these details need not be expanded upon one by one. In short, human beings and the qi of Heaven and Earth have always been mutually interconnected.

At this stage of cultivation, one should constantly hold the True Qi of the "Five Converging at the Origin" (wuzhe chaoyuan) and gather the Yuanshen (primordial spirit) of the "Three Flowers Gathering at the Crown" (sanhua jüding), sustaining them without interruption. When the heart is empty, clear, and still, the original nature of the Primal Origin naturally returns. This means seeking the Jing of Taiyi (Taiyi zhi jing) as the "fire," gathering the Prenatal Qi (xiantian zhi qi) as the "medicine," and refining the medicine with the fire so that the elixir is completed in meditative absorption (rudìng). Bai Yuchan's saying, "it can be attained without intention, but cannot be sought with intention," expresses exactly this principle.

Thus Master Zixian Xue composed a song that says: "The medicine is not a concrete thing, and the fire is not a fixed firing-time (huohou). Stated plainly, it is only a single point of yang Qi, refined into a life that will not be exhausted even over myriad kalpas." As long as one holds fast in quiet formlessness and keeps this secretly within, the proper firing-time of refinement will arise on its own, transforming the medicine into something marvelous. This is what is meant by seeing the elixir completed in the state of stillness. If one deliberately uses the intellect to pursue it, one is like the Yellow Emperor in the Zhuangzi who lost the Dark Pearl (xuanzhu): the Dark Pearl could never be found through mental searching.

This is the first half of Chapter Twenty-Four, which follows the preceding twenty-three chapters and explains the process from gathering to completion of the elixir. The process does not depart from the simple Dao revealed in the transformations of Qian and Kun, and all of its methods are easy to understand and easy to practice. So long as one keeps an upright mind, remains tranquil and natural, and stays single-minded without distraction, cultivating for three hundred days, one may thereafter transcend worldly concerns, move freely among people, come and go without obstruction, and accord with the natural Dao.

From the first chapter through these twenty-four chapters, I hold that the principles of the Dan Dao (the Way of Elixir) have been fully expounded. Yet when we come to dianhua (transformation), caiqu (gathering), jiaojie (joining), penglian (refining by fire), muyu (bathing), fentai (dividing the embryo), and wenyang (nourishing and warming), we cannot avoid borrowing metaphors to explain them, and we must also distinguish among different formulations so that the meaning is clear. I worry that later readers will cling to the literal words, take the metaphors for physical objects, and assume that cultivation involves concrete forms and actions, and so fail to awaken to it suddenly. Even someone who grasps the actual principle may mistakenly think that two separate things must each circulate on their own, clinging to back-and-forth rising and descending, without realizing that they were originally one and the same. And even one who understands this may, after reaching the Gushen (Valley Spirit, a state of spirit that is empty, still, and numinous), still cling to the distinction between inside and outside the body, unable to realize that there was never any barrier between them.

The true substance has always been one with form (se fa, all that has shape and visible existence) and with the self, so that inside and outside were originally transparent to each other. Therefore, when this text again explains the twenty-four preceding chapters, its purpose is to clarify their original intent. Although some passages borrow images from things to make comparisons, they everywhere aim to dissolve the doubt of separation between inner and outer, and each chapter sets forth the true principle. The repeated chanting carries meaning beyond the words, and it is worth careful reflection.

How is the Yuanqi (primordial qi) to be taken? True Jing (essence) need not be moved about. True essence and primordial qi are precisely the foundation for forming the great elixir.

The qi produced within my body is the Yuanqi, formless and not substantial like food, so there is no question of how to take it by mouth. The Jing produced in my heart is true essence, without material substance, not solid and heavy like external things, so there is no need to carry it about. Once one understands the relation between "medicine" (yao) and "fire" (huo), one knows that medicine is fire and fire is medicine. True essence and primordial qi appear to be two, yet in truth they are one, and this can be explained from two perspectives. This is the foundation on which they become the great elixir, and the principle lies here.

The above is Chapter Twenty-Five. This chapter summarizes the preceding twenty-four and shows that the root of the Dan Dao lies solely in the union of true essence and primordial qi, and that nothing need be sought externally.

Confucianism clarifies the principles of human nature (xingli), and Buddhism dissolves attachment to emptiness. Both fail to understand the arts of the immortals' cultivation, yet the merit of the Golden Elixir (jindan) can be accomplished in an instant.

In ancient times, few people were able to transmit the Way of the sages and the Buddhist Dharma. The Confucians, though they stressed clarifying nature (xing) and principle (li), had not inquired into the root of life. The Buddhists, though they taught the breaking of attachment and the realization of emptiness, had not further investigated the root of nature and life (xingming). For this reason, they had not understood the principle that the cultivation of the immortals and the teachings of the sages are one and the same.

What is meant by "refining medicine with fire to form the elixir" is the governing of the breath (qi) by the intention (shen), so that body and mind are refined together and the Dao is attained. This means exhausting the principles of things and fully bringing forth one's original nature, and thereby recognizing and realizing the root of life. The early Confucian sages left the Book of Changes and the Doctrine of the Mean, and Shakyamuni (honored in Buddhism as the "World-Honored One") preached the Diamond Sutra and the Sutra of Perfect Enlightenment. If one takes these scriptures and compares them with one another, one will see that the arts of the immortals' Golden Elixir (jindan) are also the way of benevolence, and that they can rapidly bring about transformation of oneself through cultivation. The ancient Confucian saying, "When one understands the root, all things become clear," shows that the Way of the world has been one from antiquity, and that the original intentions of the sages of the three teachings have never differed.

Chapter Twenty-Six

This chapter follows on from the previous one, lamenting that people do not understand how to harmonize jing (essence) and qi (vital energy) in refining the elixir. Out of compassion, the author broadly admonishes the disciples of the three teachings, Confucian, Buddhist, and Daoist, urging them to seek the transmitted mind-methods of the three sages and to cultivate the same principle, so that the world may be universally saved.

The "crescent-moon furnace" (yueyan lu) refers to the cauldron within the human body used for cultivation, a metaphor from Inner Alchemy (neidan). "Mercury" and "lead" are alchemical terms; here they designate the complementary inner elements that are brought together in practice. The "Tortoise and Serpent" symbolize the mutually united forces of yin and yang, and the "true-one qi" (zhenyi qi) refers to the pure, undivided qi innately possessed from the beginning. The verse says that this true-one qi arises from what precedes Heaven and Earth, and it is the root that Inner Alchemy seeks to regulate.

The "Crescent-Moon Furnace" (Yanyue Lu) refers to a place within the human body where a furnace can be set up and the cooking process carried out. It need not be tied to any specific part of the body. "Cinnabar" (zhusha) here stands figuratively for the heart. Calling it the "cauldron" (ding) signifies that the human heart is originally empty and tranquil, able to contain all things and to harmonize and refine them. The meaning of the "Turtle and Serpent" has already been explained in Chapter Four. Here the author simply elaborates on the central point of Chapter One: the lead and mercury within body and mind, which are symbols in internal alchemy (neidan), both originate from the True One Qi produced by the union of Yin and Yang, and both arise from the Prior Heaven (xiantian). If one keeps the mind empty and at peace and observes their return, there is no need to seek outside oneself.

Thus Xue Zi of Ziyan, a Daoist practitioner, once composed a song: "The Crescent-Moon Furnace, the Cinnabar Cauldron: understand how to embrace and guard the One Qi and preserve emptiness and calm. Do not cling to methods such as 'opening the pass' or 'casting into the well.'" Xue Zi was a disciple of Shi Zi. He presumably grasped the true secret transmitted in this chapter, and so wrote this song.

The central teaching of Chapter Twenty-Seven is that the furnace, the cauldron, the medicinal substances, and the timing of the fire (huohou) are all present from the moment of one's birth. The author laments that people do not understand this and therefore do not cultivate accordingly.

On each new moon and full moon, the moon waxes from crescent to full or wanes from full to crescent. These lunar phases are used as metaphors for the drawing in and adding, the advancing and retreating, of cultivation. If one does not understand the true principle of creation and transformation (zaohua), how could one know what the genuine "lead" is, the central symbol of internal alchemy?

The moon passes through new moon, full moon, first quarter, last quarter, and the final day of the waning phase, following a pattern of waxing from emptiness to fullness and waning from decline to growth. "Xun" means transformation, not seeking. "Chou" means reducing when one is full, and "tian" means replenishing when one is weak. All of these changes accord with nature. Moving from non-being to being is called "zao" (creation), and returning from being to non-being is called "hua" (transformation). Both take nature as their model.

The Dao (the Way) of refining the elixir should likewise accord with nature. The body's qi and its mechanisms naturally move through cycles of stillness and activity, rising and sinking, just as the moon has its own waxing and waning. One must therefore apply chou and tian according to these changes, and cannot expect to remain full for an entire month. If one does not understand that the rise and fall of yin and yang is the key to the operation of creation, then, when the moon has passed its first quarter but has not yet reached new moon or the final day, insisting on seeing the moon rise in the Geng direction (geng fang) at sunset is simply impossible.

This shows that the practitioner must wait for the right moment to obtain the medicine. The foundation is stillness and purity, and the function is to guard the "true lead" (zhen qian). In inner alchemy (neidan), "true lead" is a technical term for the key medicinal substance or true qi used in cultivation. If one has not yet encountered the first stirring of "guisheng," the moment when the medicine begins to move, one should not force a search for true lead throughout the body. This explains the meaning of the second chapter, "Gathering the medicine requires knowing the time."

Chapter Twenty-Eight: The previous chapter explained where the medicine comes from. This chapter indicates when the medicine arises, in the hope that everyone will understand and practice it.

Qi is the root of life within the physical form, and the heart is the spirit illumination (shen) within the numinous nature. One who understands the points and cavities where shen and qi meet is a person who attains the Dao and becomes an immortal. "Xing" means the body itself. The body depends on the "mingdi" (the root that sustains life) and true qi for its existence.

The body is the physical form. It depends on the root of life (mingdi) and true qi (zhenqi) to survive, which is why qi is said to be the root of life within the physical form. The heart is the seat of nature (xingtian), where the primordial spirit (yuanshen) gathers. The heart is therefore the spirit within nature, meaning it is the place where spirit dwells.

In sum, nature (xing) and life (ming) are the roots of body and mind, while spirit (shen) and qi are the functions that arise from them. From this we can see that body and mind are what nature and life depend upon, and that they are the places where spirit and qi gather. A person who is perceptive and capable of insight, and who finds this true locus, gathers and nourishes spirit and qi. This is the work of firmly securing and deeply hiding the root of life. Without understanding this, where would one begin the cultivation toward immortality?

Wood marrow simmers the metal cauldron; a spring of flowing essence pours into the jade furnace.

Wood is a metaphor for nature, which rests in the heart. The true essence (zhenjing) within the heart is a subtle root that arises from the foundation of nature. It is one's primal essence (yuanjing), and like the marrow within a tree, it is called "wood marrow." This explains the source of true mercury (gong).

Metal symbolizes innate Qian virtue (xiantian qian de), the pure yang power of the primordial state. The primordial heart belongs to Qian, so the "metal heart" serves as a metaphor for the heart, where nature rests. Nature is originally pure and good. Once it dwells in the heart, it can encompass all principles and respond to all affairs, much as metal smelted into a cauldron can harmonize water and fire and cook the five flavors. It is therefore called the "metal cauldron" (jin ding).

The passage says that the heart is originally clear and pure, without flaw when undisturbed by external things, and that its essence can be refined into spirit. Yet once a person has a body, if they do not cultivate, they are drawn outward by desires and sensations. This exhausts the heart and in turn makes it serve the physical form. Now, in refining the elixir, if the heart and spirit cannot gather, how could one refine essence into mercury? One must therefore first set the methods in order and quiet the heart. Through clear and pure refinement, the primordial spirit of nature can be restored. When lead appears (qian sheng), the stage in internal alchemy (neidan) when lead emerges, true mercury is produced, and it then gathers and is refined into spirit. This is why the image "wood marrow simmers the metal cauldron" is used.

"Quan" (spring) refers to water that remains within the mountain and has not yet flowed out, a metaphor for the root of human life. Life depends on the body. Within the body is a point of true qi (zhenqi), which first arises from the life-root (mingdi, the root from which life is generated), and this is the human primordial qi (yuanqi). Just as a stream has a source, it is called a "spring-flow," which points to the origin of "lead" (Qian), an alchemical term that here refers to the primordial qi used in cultivation.

"Jade" (Yu) contains the Earth-body (kunti) of Prior-to-Heaven existence, a Daoist term for the foundational body generated before birth. In the Prior-to-Heaven realm, the human body belongs to Earth (Kun), so "jade body" is used as a metaphor for the body, the place on which life depends. For life to flourish, nourishment of the body is indispensable. At each Zi hour (midnight), the qi of one Yang begins to stir, like jade carved into a furnace. Within it the fire-qi is warm, and the furnace gradually heats, so it is called the "jade furnace."

The body is naturally quiet. Before it comes into contact with external things, there is usually no illness, and it grows by means of Embryonic Breathing (taixi), a Daoist term for the internal state of respiration in cultivation. Once a person comes into contact with external things and no longer attends to body and mind, the qi is agitated, transforms into seminal fluid, and leaks away. Now, in refining the elixir, this qi is still turbid. One must first hold to correct mindfulness and guide the breath to gather within the body, so that it becomes clear and pure. Only then will the single qi of Prior-to-Heaven stir naturally, refining "mercury" (Gong), an internal alchemical term for the Yin essential qi in cultivation, until it becomes Shen (spirit). Therefore, "the spring flows into the jade furnace" describes this process.

"Who can spend three hundred days, working patiently and slowly?"

People in the world are busy and preoccupied. Who is willing to earnestly consider the great matter of life and death, to fundamentally regulate and purify the essential qi (jing) within their own mind and spirit, to cultivate it until it is like gold and jade, and then, at the proper time, combine it with practice and persevere in the work for three hundred days? In cultivation, one neither slackens nor forces the result, but proceeds step by step in due order.

The above is the thirtieth chapter. This chapter follows the previous one. The previous chapter has already explained in detail the roots of Shen and qi, and seems sufficient to enable a person to suddenly awaken and return to the source. If one has still not awakened, one should, in daily cultivation, work patiently and persistently.

Lead liquid (Qian ye) in the Jade Cauldron (Yu ding) is refined by cooking, and the mercury essence (Gong jing) in the Golden Furnace (Jin lu) is nourished.

The "cauldron" is a metaphor for the spirit chamber (shen shi), the inner place where the practitioner visualizes and holds the spirit (cun shen) during cultivation. By following the methods of the previous chapter, one keeps the mind and spirit clear and fine, like jade, and so it is called the "Jade Cauldron." When the lead qi arrives, the fire of mercury (gong huo) is kindled to cook it, until it transforms into divine water (shen shui). This is what is meant by "cooking the lead liquid in the Jade Cauldron."

The "furnace" is a metaphor for the qi sea (qi hai), the place where qi gathers and is nurtured. Following the method of the previous chapter, one makes the upright qi within the qi sea clear and pure, so that it condenses and becomes solid, like metal, and so it is called the "Golden Furnace." When qi arises, it meets the mercury essence; the two naturally unite and are nourished, and then enter the Huachi (Florid Pool), a term for the place within the body where essence and qi are stored and kept. This is what is meant by "the Golden Furnace nourishes the mercury essence."

"Nine Returns" (jiu huan) is the same as "Nine Revolutions" (jiu zhuan), explained in Chapter Six. The passage means that once the gathering has been done correctly, one proceeds with the cycle of cooking and joining according to the proper rules.

"Zhou xing" (the circuit of the stars) is a metaphor for the movement of the heavenly bodies through the cosmos (zhou tian xing chen). The stars move according to fixed patterns, establishing the order of the seasons and of day and night without deviation. Here it means that bathing (mu yu, the stages of regulating the breath and pausing the fire during practice) and warming-nourishment (wen yang) should both follow the natural rhythm of this cosmic order.

The main idea of this chapter is that spirit is the fire and qi is the medicine. When fire meets medicine, it cooks it fiercely, and when medicine receives fire, it congeals and becomes solid, until the Returning Elixir (huan dan) is finally formed. The terms "cooking" and "nourishing" mean that, once spirit and qi have been joined, they are cooked, and then nourished through the stillness and single-mindedness of the Way of Qian (qian dao), a principle of cultivation that symbolizes yang strength and vigorous movement. Through bathing, the separation of the embryo (fen tai), and warming-nourishment, the process continues until the elixir is complete.

Jade Liquid (Yuye) refers to the heart-qi, while the Golden Embryo (Jintai) refers to the embryonic qi formed when lead (qian) unites with the heart. Only when the heart-qi is abundant can one concentrate the Shen and refine Qi, cooking and refining it into the elixir. One must therefore first nourish the heart-qi so that the spirit chamber (shenshi) is nourished. When the heart and the lead-qi merge into a single whole, they can form the embryonic qi. Once this embryonic qi has congealed, the movement of Qi throughout the body proceeds smoothly and in order, like the courses of the heavenly bodies, and no longer stirs recklessly. The phrase "Shen is the pivot of Qi" means that Shen governs the circulation of Qi. When kun qi (yin Qi) can remain steadily settled, Qi will gather. The so-called medicinal materials all lie within oneself, and one need only seek them within the body. The alchemical manuals of past dynasties merely clarify the general principles of cultivation, teaching practitioners to nurture and examine the interior. It is not necessary to consult these manuals in order to practice.

This explains the correct method of joining and uniting.

Fire Dates have no pits to begin with, and Crossed Pears have no dregs. Throughout the day, one practices the work in accordance with the fire timing (huohou, the mastery of timing and fire intensity in refinement), so that the spirit water (shenshui, the essential Qi and bodily fluids referred to in internal alchemy) pours into the Golden Flower (jinhua, a symbolic term in neidan).

The jujube is also called the "fire jujube" (huozao), a metaphor for the true mercury obtained when lead is refined into an elixir. The pear is called the "crossed pear" (jiaoli), a metaphor for the elixir base in which lead and mercury have merged into one. The meaning of the "divine water" (shenshui) is explained in Chapter Four. The "golden flower" is the Huachi (Flowery Pool), a term often used in cultivation for a particular place within the body or a particular visionary state.

The saying "spirit without a kernel, qi without dregs" means that shen and qi are pure and free of impurities. If one keeps the heart quiet and empty throughout the day, acts with uprightness, and nourishes the formless Dao with this state, one will naturally be able to concentrate the spirit and enter the qixue (the "qi cavity," a Neidan term for the site within the body where jing, qi, and shen are refined and nurtured). This is the principle behind the first chapter's statement that "lead and mercury form a true body": the way of cultivation is accomplished in accordance with nature. Laozi's words "courage in not daring leads to life" express the same idea.

The Daoist practitioner Zixian Xuezi has a song that says: "The true crossed pear, the true fire jujube. Once you have eaten the crossed pear, the four limbs grow light and strong; once you have swallowed the fire jujube, you feel that even ten thousand kalpas could be fully sustained." Is this not true?

Chapter Thirty-Three

This chapter discusses the correct method of refining. The next chapter will address the errors of attending only to refining qi and preserving the spirit, and it laments that people have not yet understood the subtlety of the supreme elixir formulas.

Refining qi is merely wasted effort, and preserving the spirit is only futile exertion. How can one know the subtle wonder of the elixir formula? One should embody true emptiness (a state of stillness and non-action in Neidan practice) throughout the day.

What is called "playing with true emptiness" (wan zhenkong) is like the great roc (dapeng) soaring ninety thousand li and coming to rest only when it arrives; however far it flies, it never leaves the sky. The "true emptiness" meant here refers to Shen (spirit) as substance and Qi (vital energy) as void. When I enter the qi cavity (qixue), the place in Neidan (internal alchemy) where the primordial spirit is nourished, with my Shen, I sweep away both the thought of contemplating emptiness and the state of emptiness being contemplated. Body and mind then become transparent within and without, a single unbroken true emptiness. "Playing with true emptiness" is what Haichan Weng (Liu Haichan) meant when he said: "Illuminating the body, one lives long; is it empty or not? The spirit mirror holds the heavens and embraces all things."

The upright Qi of a person should only be nourished, not deliberately refined. Let it move on its own, and it will remain clear and unobstructed. Some people, however, try to refine Qi by either circulating the breath or holding it. In truth, breath-holding and breath-circulation are methods used by practitioners of talismanic arts and secret techniques, who use visualization to produce states that store and distribute Qi. This is why they seem to feel results. Yet it comes from deliberately manipulating the breath in order to cultivate it. If the true Qi already flows naturally and a person then refines it, the Qi becomes constrained. Constrained Qi stagnates. When a person is asleep or unaware, the Qi still exhales on its own, and the effort ends up wasted with no result. This is the error of lower-tier practitioners of the Dan methods, who cling to the "state of emptiness" and do not understand that inner and outer are connected.

The primordial spirit (yuanshen) of a person should only be kept settled, not deliberately visualized. Therefore one should often withdraw into quiet seclusion, for only then is it real and not illusory. Some people, however, deliberately hold the Shen, either by focused visualization or by silent worship. In truth, focused visualization and silent worship are methods ordinary people use when sacrificing to gods and spirits: through imagery they make their intent sincere, and thereby obtain a response. This happens because they consciously fix their attention on an object in order to store the Shen. If the primordial spirit in the Dao of Dan is already still and settled, and a person deliberately visualizes it anyway, they are disturbing their own Shen. Disturbed Shen becomes constrained and cannot rest, and it easily drifts blindly after stray thoughts and delusions. The effort is wasted and nothing is achieved. This is the error of the Buddhist practitioners of the Two Vehicles (erthua), who cling to "views of emptiness" and have not let go of self, others, and all dharma-marks.

Chen Nini pointed out this flaw in his Cuixu Yin (Song of the Jade Void): "It is all because they have not understood the true and singular method of union, and so they labor in vain, and the harm they cause is endless." The subtlety of the supreme Dan methods lies in having already swept away both the thought of contemplating emptiness and the state of emptiness being contemplated, and so arriving at true emptiness without obstruction. Shen naturally hides in quiet seclusion and nourishes what has no form; Qi naturally fills the empty realm and joins with its root.

From the moment of the living Zi hour (huozi shi) when the cycle turns, until the beginning of the next living Zi hour, the practitioner should keep the Shen concentrated and still throughout the day, treating walking, standing, sitting, and lying down all as the timing of the fire (huohou). At sunrise, move as the roc spreads its wings; at nightfall, rest as the roc comes to stillness. When hungry, eat; when tired, sleep; when events arise, respond according to their course; when guests depart, return to quiet and clarity. Let the things of the world be unable to disturb a mind that clings to nothing, and let heaven and earth be unable to command me...